Prologue
to Sandhyavandanam Rituals of Hindus
(Compilation
for a discourse by N.R. Srinivasan, Nashville, TN, USA, October 2014)
Sandhyavandanam is a Nityakarma
(daily ritual) prescribed by Hindu Sastras to all who have undergone Upanayana
Samskaram and who are called Dwijas. It is Karmayoga, Bhaktiyoga and Jnaanayoga
combined says Jagadguru Chndrasekharananda.
It unites the three paths of Karma, devotion and Knowledge.
Sandhyavandana ritual procedures as is practiced to-day and
earlier described in my 3 discourses are not found in Vedas or Upanishads as
such. But all the important mantras contained in them are found in various
Upanishads and particularly in Mahanarayana Upanishad which is otherwise known
as Yajniki Upanishad as it contains almost all ritual mantras used in Hindu
worship. Also Kesavaadi Tarapana, Japa and Achamana are based on Paanchaatra
Doctrine of Bhaagavata Tradition which has found favor with all later sectarian
traditions like Bhagavadgeeta. Some of these Veda and Puranic sources are given
below:
There
are references in the Veda in Second Prasna, Second Anuvaka of Taittareeya
Aranyaka (Yajur Veda) explaining
procedures of worship by offering
"Arghya" (water in the palms of both hands being thrown up), at the time of sunrise and
sunset, meditating on Aditya (Sun).
Eesaavasya
upanishad of Shukla Yajurveda also refers to Sun worship as above at sun rise
and sunset in mantras 15 and 16.
Chandogya
upanishad says Aditya is Brahmapurusha and one may meditate upon Sun alone as
Brahman. It also explains the importance of meditation of
Sun or Aditya at sunrise and sunset.
Chapter 3, Section 12 of this Upanishad explains meditation of Aditya through
Gayatri Sadrisyaanuroopa Vidya. It also explains that the sun in the horizon
outside and the sun element inside us are one and the same and there is no
difference and the identity should be kept in mind while meditating with the
help of Gayatri Mantra. This is the meaning of "Asavadityoe Brahma"
recited during Sandyavandanam there by meaning Brahman is within all of us.
Several
mantras contained in Mahaanaaraayana Upanishad (MNU) formed the basis for
Sandhyaavanadana Prayer Mantras without
making any reference to Upanayana ritual,
compiled by Smritis later where
these mantras along with Gayatree mantra are inducted during
Upanayana—Aaachamana mantra (sipping water for purification);Invocation of
Gayatree (Aayaatu); Three types of Pranaayaama (Gayatree) Mantras and Upasthaana
Mantra of Gayatree (Farewell to Gayatree). MNU also says the Supreme Power of
Vishnu is signified by the names Rik, Yajus and Saaman; this trinity burns all
sins and that resides resplendent in the Sun who should be meditated upon as
Brahman.
Taittariya samhitha says: agnih poorvaoopam
adityah uttara roopam--Agni is Suryadeva’s first part;
Aditya is his later part. For morning Surya is the presiding deity; for night,
Agni is the presiding deity (as prescribed in Sandhyavandana ritual)
Agnirjyotiragniswaahaa
iti saayam juhoti sooryojyotisoorya swaahaa iti pratariti
Saayankaala is moksharoopa. When a man
gets moksha, he gets into Saayam sandhya philosophy and gets the real knowledge (Jnaana). Therefore, Saayam Sandhya (evening prayer) is
equally very important and has profound basis.
Sage
Agasthya explains to Sri Rama, the merits of worshipping Aditya in Valmiki
Ramayana Yuddhakanda. Aditya protects everyone, helps them in their duties,
gives luster, removes ignorance and provides happiness. He is friend of water
and resides in every living being.
Garuda Puraana states that
asuras (evil forces) called Mandeha, who reside in an island called Aruna are trying to destroy Surya at daybreak and sunset. The water oblation
thrown upwards during Arghyam ritual
serves as a weapon to destroy them.
The philosophical significance behind this story of Garuda
Purana is worth examining even if we do not believe in the story. Mandeha
means, man+ deha or mind + body which are clouding the Sun of
resplendent Aatman (Self) in us.
Gayatri Mantra purifies us by this offering so that the inner light can
be perceived by us. Also, the performer, after the Arghya ritual says, 'asaavaadityo
brahma, brahmaiva ahamasmi" (the sun is verily the Brahman; Brahman is myself). In the
Advaita sense, Arghyam is a reminder of the Brahman in us and Arghya is its honoring by the offer of mantra and
water.
Astra and Sastra are the two types of weapons described in
Dhanurveda employed to kill enemies. One
who performs Sandhyavandana as Dwija (that includes, Brahmins, Kshatriyas and
Vaisyas) have the duty of discharging astras every day to destroy Asuras or the
evil forces besieging mankind. Astra means that which is discharged, hurled or
thrown. Arghya is a ritual in which water is thrown to drive away or destroy
the demons or evil forces that have taken hold of the minds of people. This is
what the story in Garuda Puraana signifies.
A critical experiment with water by Mr.
Masaru Emoto of Japan is interesting. He
took a glass of water and spoke 'thank you' to it. He then freezed the water.
When he magnified the crystallized water, he was amazed to see symmetric
patterns. Curious, he then cursed a glass of water with "I
hate you" and crystallized it. This time the magnified image of crystals
were ugly and random. He then used Tibetan Sutras and the resulting image was
of a beautiful pattern. Someone should
study similar effects of Arghya mantras. Holy water in Hanuman temple is used
to drive away diseases and fear in children, a common scene!
Lord Krishna who was known as Nandakumara, son of Nanda who
was a Sudra was invested with the sacred thread at twelve as we learn from
Bhagavata. Progressively Sandhyavandana
ritual became restrictive and now it is mostly restricted to male Brahmins by
birth alone. Gayatree Japa is also restricted to men only by orthodox school of
thought today. They say women benefit from the men performing the Japa. Also
they say when the three Varnas practice
Gayatri-japa all other Jatis (castes and sub-castes) enjoy the benefit flowing
from it. It is also interesting to note
that girls in orthodox Nambudri families undergo Upanayana Samskara even
to-day. In Vedic days we hear of many renowned lady Vedic Scholars. Vedic
teachers irrespective of their birth caste or sex were revered for their
knowledge and excellence contrary to the modern compartmentalization. Vexed by
orthodox and conservative views, many ladies pursuing Bhaktimarga regularly recite equivalent of Sanskrit
Vedas, Tamil Nalaayara Divyaprbhandam by Azhwars which are not prohibited like
Vedas for ladies. It is also interesting
to note that Nammazhwar who is a Sudra was Guru of Orthodox Brahmin Ramanuja
and was an authority on Vedas.
Gaayatree Japa and Arghya (water oblation) offering are the
most important rites of Sandhyavandanam. “Gaayantam traayate yasmaat
Gayatree ityabhideeyate”—whosoever
sings Gaayatree is protected say the Saastras. This mantra is the most powerful
of all the mantras employed in prayers with the added Om. It has twenty-four letters of three feet
(paadas) of each eight letters and is called Tripaada Gaayatree. Each foot is the essence of a
Veda—Rigveda, Samaveda and Yajurveda. Atharvaveda has its own Gaayatree and
people undergo second Upanayana to receive the Atharvaveda Mantra.
Sandhyavandanam is the obeisance directed to Sun God at the
meeting of the stars and sun in the twilight periods of mornings (sun rise),
evenings (sunset) and at noon when Sun is at his peak on the horizon as
visualized by us. Sun does not move but earth moves. Twilight is sacred in Hinduism. It is also called Go-dhuli-vela or cow dust
time. Many rituals including Sandhyavandanam
and Puja are performed at twilight hour.
Eating of food is not advised during this time. Sometimes it is referred to as
Asura-sandhyaa vela. It is believed that Asuras (evil forces) are active during these hours.
One of the avatars of Lord Vishnu, Narasimha is closely associated with Twilight period.
According to Hindu Scriptures a
daemonic king Hiranyakashipu performed
penance and obtained a boon from Brahma not
to be killed during day or night times and
neither by human nor animal. As Godhulivela or twilight is not regarded as day
or night, Lord Vishnu ended
the life of Hiranyakasipu during these hours.
Dawn, Midday and Dusk are hours of tranquility. At dawn all
living beings including humans wake up and the mind is serene. At dusk all must
be restful after day’s work. At noon sun is at its zenith and people remain at
home, relaxed and rest for a while. During these hours we must meditate on
Gayatri, Savitri and Saraswati says Jagadguru Chandrasekharananda
Saraswati. In the morning the dominant
presence is that of Vishnu, at noon that of Brahma and at sundown of Siva. So
we must meditate on Gayatri in the morning as Vishnu, at noon as Brahma and at
dusk as Siva.
Traditionally Gaayatree is the name given to That Deity in
the forenoon, Saavitree in the mid-day and Sarasvatee in the evening. Gayatree is explained as that which protects
the person who recites it from the various sins—(Gaayantam traayate
iti Gaayatree). The midday deity is called Saavitree
because it represents Savitar who illumines the creation. The evening deity is
called Sarasvatee because it represents the world in its aspect of speech. Whatever
way it may be viewed the Supreme is worshiped through the Gaayatree Mantra. Traditionally
Soorya, worshiped in Sandhyaavandana
is interpreted to
denote the Supreme Being by the Sun.
Even the word Raatri is interpreted to denote the Supreme Being—ra means to give and trai means to protect. It means the
protector of the Universe who confers the Purushaarthas (aspirations) to the
devotees.
Gayatree is also known as Saavitree and Sarasvatee. The Supreme Being as the in-dweller and impeller of all creations is known as Savitar and hence the passage in praise of him is called Saavitree. The Vedas are represented as a lake or Saras which gives the waters of life and hence the Gaayatree, as the essence of the Vedas, is called Sarasvatee. These two terms magnify Gaayatree as the object of worship.
Hindu Saastras enjoin that Nityakarmas like Sandhyavandana
should be performed at specified time.
If such Karmas are performed otherwise, although they may not cause injury they certainly will not be
efficacious. Therefore you will find in Sandhyavandana mantra a provision made
for any such time lapses: “kaalaateeta
praayaschittaartham tureeya arghyapradhaanam”- fourth water oblation for the late
performance not sticking to observed time. This late observance should not be
made into a regular habit. It is thus obvious Sandhyavandanam has to be done at
appropriate time in the mornings, mid-days and evenings.
Let us now examine what these auspicious hours are for
offering water oblation to Sun God:
In
Tamil there is a Siddhar’s (Sanyaasi) recitation: “Kaanaamal Konaamal Kandu kodu”
The above statement means: “Perform
morning prayer of Sandhyaavandanam
before seeing the Sun, Maadhyahneekam (Mid-day Prayer) when the Sun is right above the head and
Evening Prayer when the Sun is still not
set”.
Day
based on Trigunas:
Morning Sandhyavandana and evening Sandhyavandana are timed at sandhi kaala, the meeting of
day and night.
When
Easwara created this world, whole day was divided into 3 parts.
Satvaguna: Morning
4 AM to 8 AM. Afternoon 4 PM., and night 8 PM., totaling 8 hours is Satvaguna
Rajoguna: Morning
8 AM to afternoon 4 PM., again 8 hours
Tamoguna: Night
8PM to morning 4 AM-- 8 hours
For us, the sleep state is the most
relaxing part. But it happens whn Tamoguna time prevails. In order to come out
of Tamoguna, morning Sandhyavandana is prescribed between 4am to 8am(Ushaakala)
when one chants Gayatreemantra, one gets the benefit of the mantra to overcome
Tamoguna.
It is still better to do after the
Satvaguna time to at least give medium results. Thus Sandhyavandana practiced 3
times during day time helps in overcoming the effects of Rajo and Tamogunas and
increase the Satva content.
The right time to perform Sandhya
Vandanam:
What is the apt time for doing
Sandhyavandanam? The name "Sandhya" means the meeting time of Day
with night or night with day which is just before sunrise
and sunset. At dawn stars disappear from
our view and Sun appears which we call Arunodaya. At Dusk the sun disappears
and Stars appear.
Ajyotisho darsanat
sandhi, jyotisho bhanutare-- Sandhi is the time when the sun and the
stars are together visible. The practical thing therefore will be to start:
i) In the morning start
Sandhyavandana before sunrise, give
Arghyam during sunrise and finish just after sunrise.
ii) In the evening, begin before sunset, give Arghyam during sunset and finish
later.
For those who cannot cope up with their timings, Shastra says for praatha
(morning) Sandhyavandhana:
Uttama tarakopeta
madhyama lupta taraka | Adhama urya sahita prata: sandhya tridha mana
Praatah sandhyaavandanam (Morning Prayer): when
the stars are visible, yet before full Sun rise, it is called Uttama (first
grade.); Madhyama is, (middle grade) when doing without the visibility of
stars; and Adhama (least grade when Sun is visible) i.e. after full sun rise of
the day.
Similarly: Uttama suryasahita maddhyama anudita taraka
|Adhma tarakopeta sayam Sandhyaa-tridhaa-mata
Saayam
Sandhyavandanam (evening Prayer): it is Uttama i.e. perfect to do
while the sun is still shining; Madhyama when doing before stars are visible;
Adhama after the stars are fully visible.
The morning and evening Sandhis
(meeting points) are more ideal since, practically, a person's stomach will be
empty at both sunrise and sunset, when a person takes his meals systematically
and punctually every day. An empty stomach is achieved after four hours
of a solid meal. An empty stomach is a prerequisite for Sandhyavandanam since
there are at least three sets of Praanayama (controlling of Vital forces
totaling 15 in one full routine. A loaded stomach will interfere with
Praanayama greatly resulting in indigestion, sleepiness etc. Even the
Madhyahneekam (noon) routine is done with an empty stomach before the
meal.
Sandhyaavandana is to be performed holding one’s breath. If
we do this all evil forces will be destroyed. But in practice what we do is to
hold our nose with one finger. The sastras do not say “naasikaam
aayamya” but Praanaan
aayamya” It means
instead of merely holding the nose, control the vital forces, the Praana (five
vital forces or vital breath).
I have not come across references to Sandhyavandana Rites and Rituals or Upakarma Sacrament as is in vogue to-day in Vedas or Upanishads. Perhaps these have been progressively introduced by
later by Smritis based on Brahmopasana, Adityopasana and
Gayatree Upaasana found in various Upanishads, worship of Elemental deities like Prithvee, Aapah , Agni etc. and also
compartmentalized by orthodoxy of Caste-system.
Sankalpa, Aachamana, Praanaayaama,
Kesavaadi Japa, Gayatree Japa, Gayatree Arghya, Kesavaadi tarpana and
Abhivaadana seem to be the essentials in Sandhyavandana. Despite various
traditions, Vaaishnava, Saiva, Smaarta and Sakta, Achamana and Kesavaadi Japa
and Tarpana are followed by all traditions in spite of being directed to
Chaturvimsati concept of Pancharatra Vaishnavism. Arghya is pouring water
upwards directed to Sun in the morning and afternoon prayers facing east employing Gaayatree mantra and facing North
directed to Agni in the evening prayers. Arghya is always to Gayatree and
employs first two paadas (2 steps of 8 syllables) of Praanaayaama mantra of 3
steps of 24 syllables. Kesvaadi Japa and Kesavaaadi Tarpana (water oblation to
please the Lord; Tarpana means to satisfy) restricts itself mostly to twelve names of
Vishnu out of twenty- four classical forms of Vishnu. These twelve names are also used to sanctify
twelve parts of the body with Kesavaaadi mantra and to energize. The twenty-four classical forms of Vishnu
correspond to twenty-four syllables of Praanaayaama Gayatree mantra. (Please
refer to my discourse on Vishnu in Pancharatra Concept). Very orthodox
Srivaishnavas employ all the twenty-four names of Vishnu along with the 24
names of their spouses during Sandhyavandana.
It is also interesting to note that warriors in Mahabharata War
performed Arghyapradhaana with dust (soil) as water source was not available in
the battle-field.
According
to Pancharatra doctrine, each of the four Vyuhas or primary emanatory forms of
Vishnu bring forth three other forms, which are regarded as Vyuhaantara or
secondary and emanatory: 1) From Vasudeva
emanate Kesava, Narayana and Madhava; 2) from Sankarshana emanate Govinda, Vishnu and Madhusudana; 3)
from Pradyumna emanate Trivikrama, Vamana and Sridhara; 4) from Aniruddha emanate, Hrishikesa,
Padmanabha and Damodara. These are the twelve names used in sanctifying the
twelve body parts, Kesavaadi Japa and Kesavaadi Tarpana. The twelve secondary
emanations are together called Moortyaantara or Dwaadasa-Moorti. From these
twelve secondary forms 8 other manifestations of the four primary Vyuha-moortis arise. Together they form 24
Moortis (including 4 Primary Vyuhas) to correspond 24 syllables of Gayatree
praanaayaam mantra.
Physical Benefits and Health Improvement
Regular recitation of
Sandhyavandanam helps regulating the blood pressure and the postures in which
these the entire practice is performed helps in overall muscle rejuvenation.
Sandhyavandana routine includes Breathing exercises
(inhaling/breathing from one nostril and releasing the carbon-di-oxide through
other nostril and alternating vice versa
called Praanaayaamam, thus expanding and enlarging one’s lungs, and improving his blood circulation
level. Because of this routine practice every one who undergoes this sort of
training learns to control his breath and learns to control his entire body
mechanism.
While doing so, he is made to
recite the Supreme Japam called "Gayatri" verse that cleanses the
inner soul by
repeated chanting. By reciting this
"Gayatri" for a specific counts of times (say 108 or 1008 times,
thrice a day) improves individual’s skills and ability, increases ones memory
power, and protects him from any major ailments. It looks as though Quote from
Memory and memorizing poetry and multiplication tables etc., found in present
day school practices are the result of long and ancient religious training in memorizing Mantras.
The practice of Sandhya Vandanam in
itself is daily performed without fail at a calm peaceful atmosphere or in
knee-deep waters. This enables the practitioners to control their emotions and
temperament. Sun being a Star,
passes its rays all the time, whether day or night. Without its power,
none on the earth can exist. Vedic scriptures teach using these powers for
the good of humanity. Solar
energy can be used not just to produce electricity for batteries
etc., but also to recharge one’s own body mechanism. As the body too
produces electricity and magnetic phases, it is no wonder that sages in Vedic
age sought after fittest way to live, healthier and longer with their scientific
religious practices.
During the noon prayer or Maadhyaanika
Sandhyaavandanam, it is also necessary to perform Soorya Namaskaaram
(Worshiping the Star Sun). There is a systematic way to view the Sun with
finger window arrangement for an
aperture (Yama paasa mudra) and to
absorb the rays (solar energy) into the body while chanting the mantra “Pasyema saradassatam…. jyokchasooryam drise”. It is widely believed that this Surya
Namaskaram cleanses the eye lenses. This practice prevented ancient people
from early blindness. (Looking at the Sun directly may blind your sight and
damage your eye lenses, so please learn it from a person who knows it well).
While doing this too, they had to chant a prayer dedicated to the Lord and Star
Sun, and this vibration, combined with viewing the Sun in a methodical way,
increases one’s physical strength.
AACHAMANA EXPIATION MANTRAS ARE NOT BASED ON SRUTI
The Achamana mantra popularly used seems to have originated from the Padma Purana
but it is not explicitly mentioned these as Achamana mantras. Padma Purana says:
....As
the churning started, innumerable of the proud Danavas who opted for the head
of thousand faced Vasuki out of pride got perished due to the poisonous flames
where as Devas were at the tail end. Eventally,
a massive ‘Halahala’ or the sky-rocketing poisonous flames engulfed the
Univerese and by the grace of Three Names of Lord Vishnu viz. Om Achyutaya
Namah, Om Anantaya Namah and Om Govindaya Namah, Bhagavan Shankara gulped
the blue poisonous flames in his throat thus giving him the epithet of Neela
Kantha. By the power of the three names of Vishnu, there would never be any
hardship faced:
Achyutaananta Govinda iti naamatrayam
Maha Mantram hareh/ yo japetpriyato Bhaktaayaa Pranavaadhyam namontakam/ Tasya
Mrityu bhayam naasti visharogaagnijam mahat/ Naamatrayam Maha Mantramjapedyam
prayatatmavaan/ Kaala Mrityu bhayam chaapi tasya naasti kimanyatah
Whoever recites the Three Names viz. Om
Achyutaaya, Om Anantaaya, and Om Govindaaya sincerely and with dedication,
none of the poisonous diseases or Agni- based frights/deaths would affect)!
Another noteworthy point is that a common
feature in most Achamanas that are found in the Smrithis/Puranas is that they
all use Vaishnava mantras.
1.
Yajanavalkya
Smriti says:
He shall perform ācamana thrice and Unmarjana
(wiping off) twice. He shall touch the mouth and other parts of the body etc.
The water shall be undisturbed and free from bubbles. This rite is called anga
sparsa and consists of reciting the 12 names of Vishnu while touching certain
parts of the body
o, the Achamana in question seems to be
mentioned in the aforesaid Smriti as well.
Here Angasparsha refers to the touching of various body parts
with the 12 names of Lord Vishnu viz- Keshava, Narayana, Madhava, Govinda
....etc which follow the three sips and & thus completes the process .
3.
Three
sips with the Mantras --Om Keshavaya Swaha, Narayana Swaha, Govindaya Swah--Devi Bhagwatam)
4.
Three sips with another Vishnu Mantra --"
With pre-collected water in a shankha or conch-shell or at least in a bowl of
Kushaa, then perform three ‘Aachamanas’ or sips of spoonful of water while
reciting the Mantra: Apavitrah pavitrovaa
sarva[-asthaangatopiva, Yassmaret
Pundareekaakhsham sa bahyaantaraas-suchih ||
This
would be followed by the Aghamarshana Mantras --Linga Purana
5.
The
following mantras are used by Paipladins
(a Shaka of Atharvaveda):
Om Pranaya Swaha, Apanaya
Swaha,Vyanaya Swaha,
6.
Saunaka Shaka(of Atharva Veda) mantras are as
below:
Om Jiva stha jivyasaM sarvamayurjivyasaM
Om Upajiva sthaop jivyasaM
sarvamayurjivyasaM
Om Sanjiva stha Sam jivyasaM
sarvamayurjivyasaM
Jeevalaa stha jeevyaasam
sarvamaayurjeebvyaasam
7. Sri Vidya Tatva achamana : Om Atma tatvam shodyami swaha, Vidya tatvam shodayami swaha, Siva
tatvam shodayami swaha & Sarva tatvam shodayami swaha
8. For Chinnamasta
(or Nila Sarswati Sandhya Prayoga etc) Achamana Mantras are as follows: Om atma tatvaya swaha,Vidya tatvaya
Swaha,Siva tatvaya swaha.
9.
The followers of Arya
Samaj use the following mantras:
Sip water from
the right palm 3 times after each mantra; Om
amrito pas-taranam-asi swaahaa. Om amrita-pidhaanam-asi swaahaa. Om Satyam
yashah shreer mayi shreeh shra-ya-taam swaahaa. These Mantras should be
from Vedas and Samhitas (because Arya
Samaj gives only Vedas the status of Hindu Shastra & no other).
10. yet another one(Not sure which
sampradaya/sect/shakha use it but the mantras used are from Atharva Veda): 3
Sips with the mantra: Om Sham no devir
abhistaya apo bhavantu pitaye sham yor abhi sravantu nah followed by
Angasparsha with mantras like Vag Vak , Pranah Pranaha,Chaksush
Chaksush,Shrotram Shrotram....etc
REFERENCES:
1)
Jagadguru Chandrasekharananda Saraswati, Dharma, Bharatiya Vidya Bhawan,
Mumbai, India
2) Ramachandra rao, S.K., VishnU
Kosha, Kalpataru Research Academy, Bengaluru, India.
3)
Varadaraja Tirumale, Veda Marga, Sri Lakshmi Hayagrieva Trust,
Bengaluru, India.
4)
Swami Harshananda, The Ten cardinal Upanishads, Ramakrishna Math,
Bengaluru India.
5) Ananta Rangacharya, Principal
Upanishads, Bengaluru, India.
6) Various Internet
Sources--Wikipedia, Sanatana Dharma, Srivaishnava site etc.
7) Swami Vimalananda, Mahanarayana Upanishad, Ramakrishna Math, Chennai, India.
APPENDIX
I received an interesting article on Sandhyavandana titled "Vedic Sandhya-vandana Upasana" in Malayalam by Brahmasri P.S.Ramanathan-Disciple of Brahmasri. Sangameswara Sastrigal published in 1985 at Calicut Following Sayana Bashyam, sent by one of my learned participants to my regular E-mail <nadipuram@hotmail.com>
The author of this book names this as Vedic Sandhyopasanam and feels in our current practices we have been too much influenced by Puranas like in all our rituals and worship. Let us hear to what he Says:
APPENDIX I
Critical Review of Sandhyaavandana Mantras in the light of Vedic Mantras
It
is well known that Vedas are authority for all our doubts. (Veda
Akhilo Dharma Moolam).
Righteous code of conduct as prescribed in Vedas is Dharma. Those who protect
Vedas will certainly get divine blessings. Vedic injunctions are permanent and
cannot be altered. (Dharmo Rakshati Rakhitah).
Smrithi
has divided Dharma into 6 parts. They are Varna Dharma, Ashrama
Dharma, Varnasrama Dharma, Guna dharma, Nimitha Dharma and day to day Sadharana
Dharma.
Ahimsa;
Truthfulness; Non-stealing; Soucham; Control of mind—all these come under routine duties which are Sandhya, Japam, Homam, Devatha Poojanam,
Adhithyam and Vaiswadevam. The duties (karmas) under the head of Vedas are
classified as follows:- NITHYAM- NAIMITHIKAM - KAMYAM AND NISHIDDHAM.
Nithyakarma:- by performing this no special
Punya ( moral good) is acquired; but by not performing the same papas ( sins)
are accrued.
Naimithika Karma: - Karma
to be performed because of special occasions like Tarpanam (oblation) during Eclipse etc.
Kaamya Karma: - This is performed to obtain
the desired result. For example, invoking Lord Varuna in the sacrifice to get
rain.
Nishiddha
Karma: - Such karmas which
should not be followed or performed.
By performing daily karmas with Sraddha
(sense of involvement) and devotion one can obtain Chittha Sudhi (mind purity)which is a
preliminary requirement to progress further in our life.
Sandhya
is the best time to perform Dhyana or meditation. The twilight time between the
day and night is called Sandhya. Sandhya is also called as Sakthi from which
entire world has come into existence and is beyond Maayaa (illusion) and formed
out of three tattvas (principles) i.e. Jeeva-Eswara-and Nature. Sandhya Upasana
(worship) is a vaidheeka (vedic mandate) karma by which one prays the Supreme
Lord to forgive us and to remove all our sins. Tejas (glow) is a derivative of
Jnanam. Similarly water is the derivative of worship. While performing Sandhya
Upasana we offer water as worship to the Supreme Lord and by doing that we
surrender ourselves to Him in totality. Long life; Knowledge; Fame; Name; and
Brahma Tejas (greatness of Brahaman) can be acquired by performing Daily
Sandhya with Sraddha and devotion. Sandhya Anushtanam (performance) is a must
daily duty and the real strength of a Brahmana which
is in the this worship. During early period ARGHYAM- GAYATHRI JAPAM- AND
DHYANAM (MEDITATION) were the main ingredients for all followers of Veda. But
later different methods came into existence.
To
mention a few additions that came into existence are Jalapradhaana Mantra
(water oblation), Devata Tarpanam (oblations to deities), Slokas (hymns) from
Puranas, Obeisance to Siva Vishnu and
Yama etc. Upasthana (concluding) Mantras also vary from one branch of Veda to another. Whatever it may be the ultimate
aim is to acquire purity of mind (Chittha Suddhi). By this
one can get rid of one’s sins and that leads to Jnaanam (divine knowledge)
which in turn leads to liberation (Moksha) in the end.
In
Sandhyavandanam ritual a person who knows that the sun is the same as the
Supreme Brahman meditates on the sun and performs circumambulation enjoys all
happiness. He, who knows this secret of
identity that he himself is Brahman, attains Brahman. Sandhya means the time
when day and night meet and vandanam means thanks giving to the Lord Supreme.
Performing of Madhyahnikam is an orthodox derivation.
The
first and foremost function in the Sandhyaavandana ritual is purification of
mouth and lips (Aachamanam ritual). They are of three types (Sruti – Smrithi-
Purana). Sruti achamanam
is mentioned in the Taittareeya Aranyaka- where it is said that the following
mantra “Vidhyudasi
Vidhya may Papmanam ritaat sathya Mupaimi” is chanted and water is
touched. Meaning of this mantra is as
follows: - You are lightening. Remove my sins. Through truth I attain unto
Truth. After washing hands -Three times aachamanam is followed by two times
lips wash and again after washing of palm head, eyes, ears, nose, heart etc.
are touched to signify the intention to purify (This system is followed during
Brahma Yagna). Smrithi
Achamanam is of two types.
Srauta and Smaarta. In Srauta, aachamanam is followed by recitation of three
pada Gayathri then 21 parts of the body are touched. While performing mantras
are recited- nine ablingas by apohistha mantra seven vyahruthees-Three pada
Gayathri and ending with Om apo
jyotheerasah Amrutam Brahma
(Please refer to the ritual procedure). In Smaarta achamanam laid down by
Manu/Yajnavalkya and others--achamanam is performed two times then lips are
washed twice and then cleaning palm, mouth and other sensory organs are
touched. In Purana achamanam-Water
is sipped thrice and several parts of body touched. Each single operation being
accompanies by repetitive of a distinctive names or Lord Vishnu or Lord Siva.
(Practice differs as per trade tion).
After
Lord Ganapathy Dhyanam, pranayama is done by mentally reciting the mantra.
Sankalpa – determination with mental resolve (sankalpa) to perform the
Sandhyavandana is followed thereafter. (In some places water worship-- Jala
Prarthana “Apo va idagum Sarvam…” mantra is chanted that too only for the morning
Sandhya).
MARJANA MANTRA
(invocation):
- It is well known to you that the deities of water are the cause of great
happiness. Please nourish us with the divine vision which brings glory and
loveliness. Please make us worthy of imbibing the auspicious bliss even as a
mother feeds her children. We approach you with eagerness for that bliss, to
distribute, which you have taken a form and are shining. Bestow on us the boon
of a next life sanctified by knowledge.
PRAASANA
MANTRA (expiation):
- They are three in numbers for each time zone. (Morning Sun God; After noon
Holy water; and in the evening Lord Agni). May Sun /Agni’/Varuna and the God of
anger and the Lords presiding over anger; save me from the sins caused by
anger. Whatever sins I have committed; by mind, speech, hands, feet, belly, and
the sensual organ may the Lord of the departed night/day remove all that and
whatever other sins that may be in me. I sacrifice in the Self, illuminating
light, the eternal first cause. As an emblem of such sacrifice, I pour down
this consecrated water as libation in my mouth, which shall be the sacrificial
fire. May this sacrifice of mine become well offered!(Here water represents the
sinner and all his sins and pouring down of water typifies the act of
sacrifice)
It
is said in the Vedas that energy of the sun passes on to Agni in the evening.
Hence, you find the substitution of Agni for Lord Surya in the evening Sandhyavandana.
In
Madhyahnika Sandhyavandana expiation mantra meaning is as follows:-May the
waters purify the earth by pouring down rain. May the earth thus purified purify
me! May the waters purify my spiritual preceptor and may the Veda as taught by
him purify me. Whatever impure food I may have taken, whatever I may have
received as gift from the unworthy, may the waters destroy all that sins and
purify me; and for this purpose, I pour this sanctified water as libation down
my mouth as sacrifice.
Then
comes the second-time Marjanam (Punarmarjanam):- I make obeisance to the
Supreme Person who supports, rules, and sustains all the worlds, who is ever
victorious and who has taken the form of Hayagreeva the repository of all
knowledge. May He make our faces and other organs fragran! May He protect our
lives! (rest of the meaning - as stated
in the first Marjanam).
The
performer after attaining his outer and inner purification then offers Arghyam (offering
water oblation respectfully to the Supreme Lord). The sanctified – water-consecrated-
by chanting of Gaayatree mantra and thrown upwards with both hands; signifying
thunderbolts, hurl the evil spirits to an island called Aruna ; where dwells
the evil spirits called Mandehas. (By this act entire world is protected)
Meaning
of Gaayatree Mantra: We meditate on the adorable light of the supreme creator
of the universe. May He (existing in our mind in the form of light) guide our
intellects in the pursuit of Truth.
Expiation Water oblation (Prayaschitha Arghyam) is followed for not offering the
arghyam on time.
Aikyanusandhanam
(Oneness with Brahman) Mantra:
Asavadityo Brahma Brahmmaeva Ahamasmi. Means:-The Sun is Brahman and I
too am Brahman.
Next
comes Tarpanam (Oblation) to Navagraha and twelve names of Vishnu. This Tarpanam
is considered as Puranic additions and no reference is made to them in the
Taittareeya Aranyaka (as opined by learned people) Hence it is stated that
these additions are inconsistent with the spirit of the Vedic Sandhya- which is
a prayer directed to the “one alone” without a second.
(Here
ends the first part of the Upasana called Sandhya. The second part is called
Japam.)
It
is reported by learned people that popularly known as Tripaada Gayathri has got a turiya (Fourth) pada also.
This should be revealed only to the one who is properly initiated. Meaning of
this pada “PARORAJASE ASAVADOM”
- He who is beyond all phenomenon, He is Bliss, He is eternal OM. This fourth
pada is hidden in the Vedas-Hence not visible. [Mantra Drashta (author) for the
fourth step of the Gayathri is Vimala
Rishi- Chandas is Tureeyam and Devata (deity) is
Paramatma.]
Inviting Gaayatree (Aavaahanam): May
the Goddess Gaayatree Devata-who grants all our desires come to us to make
known to us the eternal Lord, who is revealed to us only through the
scriptures. May the Gayathri the mother of all the Vedas reveal to us the
eternal Truth.
Devi
Gayatree– you are the source of all spiritual strength. You are the power that
drive away the evil inclination which are my enemies You are conducing to a
sound mind which conduces to a sound body. You are the light of the Gods; that
dispels my intellectual darkness and illuminates my heart with divine wisdom.
You are everything. You are Eternal Truth that destroys all our sins. You are
the Pranava that reveals to me the unknown, Come to me Oh! Goddess Gaayatree and
make me wise.
After
invocation of Gaayatree comes enumeration of the four principal characteristics
of the Gaayatree : Rik (Mantra); Drashta (Rishi); Chandas ( meter); Devata (propitiating
the deity it sings)- Viniyoga( The purpose to
which the Rik is applied)
Gaayatree Mantras consist of
Pranava (OM); Vyahrutees (Bhuh Bhuvahah Suvaahah and Savitri (savitar) mantras-
which already existed. This combination was revealed to Sage Viswamitra who in
turn gave this to the world. He is the mantra Drashta; Chandas (meter) the number of letters in the
Savitri (Savitar) mantra equally divided into three parts of eight letters each
and has 24 letters. Devata for Gaayatree
is Savitri (Savitar)- the supreme Lord Paramaatma. Viniyoga: Prayer for sayujya
or absorption through knowledge into the universal soul. (There are Angannyasa
and karannyasa (hand and body gestures) that are followed by few, before
chanting of Gaayatreemantra--elders say that these are of tantric origin).
After
completion of Gayatree Japa Gaayatree sending off follows:- The Goddess
Gayathri resides on a lofty peak on the summit of mount Meru in the earth. Oh!
Goddess takes leave from the persons who have worshipped you and who have been
blessed with your grace and go back to your abode as comfortably as is
possible.
Morning
Upasthana (send-off) Mantra Meaning:- We sing the adorable glory of the Sun
God, who sustains all men by causing rain, which glory is eternal and most
worthy of being adored with wonder.
The
Sun well knowing the inclinations of several men directs them to their several
pursuits; the Sun upholds both heaven and earth. The Sun observes all creatures
and their action (Karma witness) without ever winking to this eternal being. We
offer the oblation mixed with clarified butter. Oh! Sun God may that man who
through such sacrifice offers oblation to you become endowed with wealth for he
who is under your protection is not cut-off by untimely death. He is not
vanquished by anybody and sin has no hold on this man either from near or from
far.
MADHYAHNIKA UPASTHANA(Send-off)
MANTRA:--
The Lord Savitar daily appears in the heaven. He sustains Gods and Men (He
confers on men eternal Bliss or a mortal body once more accordingly as they
acquit themselves on earth) He comes in golden chariot illuminating all worlds.
Adoring the Sun God among the Gods, the loftier light that rests above darkness
or Sin, we attain most excellent light. His rays bearing him a lot, the God who
knows the ways of all living beings; Surya, that all my look on Him adore Him-
and become wise. The wonderful collection of rays has risen (the orb of light).
This orb is the eye of the earth, air, and heaven. This orb has filled the
Earth, Air and Heaven with light everywhere. Sun God is the soul of all things
that move and all that move not. This brilliant eye the orb of the Sun, on whom
as lord of sacrifices the Devas depend
for their oblations, rises in the East. May we live a hundred years to see Him!
May we live plenty through His grace! May we be happy in His presence for a
hundred years! May we through His grace live secure in our homes. May we learn
the secrets of Vedic theosophy from our guru, and may we gladly impart the same
to our disciples. May we never meet the reverses, and may we long live to see
and adore Him. May He who rises with
resplendent glory from the midst of waters, out of the eastern ocean- the
bright eyed and all wise Surya, who shower all blessings on His worshipers, may
make me pure in mind.
EVENING
UPASTHANA MANTRA:- Hear Oh! Varuna Lord, this is my prayer. Be gracious unto me
this day, longing for protection. I pray to you. (This prayer rik is said to
have been taught by Sage Viswamitra to Sunassephah, when he was tied to the
sacrificial post and about to be immortalized by Harischandra to appease the
wrath of Lord Varuna. This prayer saved him from death.) Adoring you with
prayer, I beg long life from you, the one who performs the sacrifice does the
same with oblations he offers to you; therefore, Lord Varuna without
indifference in this matter, take my prayer into your kind consideration and do
not cut off our lives. Oh! Lord Varuna, whatever law of yours we, as men,
violate day after day, forgives us for those trespasses. (The ethical
consciousness of human frailty and the appeal for mercy and forgiveness based
on such consciousness find a beautiful and simple earnest expression in this
Rik). Oh! Lord Varuna whatever offence we, as men, have committed against
divine beings, whatever work of yours, we have neglected through ignorance, do
not destroy us, for such sins. Whatever offence is attributed to us by our
enemies as by gamblers at dice, whatever sins we may have really committed and
what we may have done without knowing--please destroy all those sins. Also pray
that we shall become beloved to you.
Then
follows the prayers to Gods residing in all directions. Kamam
Akarsheet Manyu Akarsheet
mantra follows. This is a shortened version of the actual mantra in the Veda.
Whatever sins I have committed, has been done by passion or anger and not by
me- hence forgive me. Oh! Lord I bow to you again and again.
Sandhya
prayer now closes with Abhivadanam or salutation. The practice of reciting at
this stage a few slokas from puranas and slokas in praise of Lord Vishnu, Siva,
Yama does not form integral part of Vedic Sandhyaavandana. After Raksha
(protection) mantra the whole ceremony is brought to a close by an internal
purification of the body by Aachamanam and dedicating the entire service gone
through to Para Brahman.
Summing
up, Sandhya Upasana service is simply a thanksgiving and a prayer to the
Universal Lord. It begins with external
purification of body by sprinkling of water by chanting few hymns, and internal
purification by sipping few drops of consecrated water. We pray all sins
committed during the preceding 12 hours be washed away.
After
conducting purification functions, the worshiper feel that he is worthy of
approaching the Supreme Lord and pays his adorations to Him, by offering of
water according to traditional practice of Arghya, He looks at the Sun Lord and makes his
offering. His offerings are really to the Paramatman, the nameless one. Sun is
only visible symbol of God’s power and glory. He praises with Vedic hymns and
implores Him to forgive him; his sins and vouch safe to him- His grace and
Blessings.
Sandhya Vandanam is one of the few remaining
links that unite us to a glorious past. It is duly rendered imperative by
solemn voice of Vedic injunction. It is a distinctive badge for us.
Concluding Remarks
Na annam udagam dhanam na thithir dwadasee samahah Na Gayathrya
paro mantrah: Na Mathur daivatam param.
The greatest charity on
earth is Annadaanam (food charity). Similarly nothing is more important than Dwadasee
Tithi (12th day of fortnight), Gaayatree Mantra, and Mother.
Achuta Ananta Govinda Namoccharana Bheshajad
Nasyanti Sakala Rogaat Satyam Satyam
Vadaamyaham.
Chanting of Glory of God (Achyuta, Ananta Govinda) is considered as medicine for all diseases. Hence, the importance of Achamanam by chanting the Lord’s name. This is called Nama Trayee Vidya (the three names teachings.
(Discourse on Sandhya Vandanam in Malayalam by Brahmasri P.S.Ramanathan- Disciple of Brahmasri. Sangameswara Sastrigal published in 1985 at Calicut Following Saayana Bashyam. May God bless you!)
APPENDIX II
Sandhyavandana
calls for worship of Brahma, Vishnu and
Rudra together
(N.R.Srinivasan)
In
this context may I recall my remarks that irrespective their following (Vishnu,
Siva or Sakta) in Sandhyavandna all chant the name Achyuta, Ananta and Govinda
in Aaachamana though traditions interpret them to their convenience (see my
16-steps Pooja). Similarly, Kesavaadi
Japam and Tarpanam are employed, to oblate, purify or electrify by cold water. If you go through my discourse on
“Some Vedic Mantras used in worships and rituals in Hindu Temples and Homes”
there are several mantras which are applicable to Brahma, Vishnu and Rudra all
directed to Parabrahman which are employed in all sectarian traditional worship
though they do not use normally Rudram min Vishnu temple and Purushasooktam in
Siva temples by tradition or compulsion quoting Aagamas. I am not an Aagma expert and I do not know
whether these sectarian views are correct. But it is interesting to note a
particular mantra in MNU which pertains to Gayatree mantra which has been
abridged to suit sectarian views :
Ojoci sahohoci balamaci bhraajoci
devaanaam dhaamanaamaaci viswamaci viswaayuh sarvamaci sarvaayuh abhibhoorom
gaayatreem aavaahayaami saavitreem aavaahayaami sarasvateem aavaahayaami Chchndarsheen aavaahahyaami
sriyam aaavaahayaami Gaayatriyaa
gaayatree chchandoe viswaamitra rishih savitaa devaagnir-mukham brahmaa
siro vishnur-hridayam rudrah sikha prithavee yonih
praana-apaana-vyaana-udaana samaana sweta-varna saankhyaanasa-gotraa gayatree
chaturvimsati-aksharaa tripadaa shatkukshih panchaseersha Upanayane viniyogah ||
Oh
Gaayatree, Thou art the essence of strength. Thou art patience. Or the subduing
power. Thou art physical capacity. Thou
are splendor. Thou art the abode of gods
and their name. Thou art the insentient
universe. Thou art the full span of life
or the lord of all. Thou art the living
thing. Thou art the life span of all. Thou art the vanquisher of all that is hostile
to us. Thou art TRUTH by the Pranava. I
invoke Gaayatree into my heart. I invoke Savitri. I invoke Sarsvati. I invoke
the Meters, the Rishis and the Gods. Of Gaayatree the meter is Gaayatree, the
Rishi is Viswamitra, and the Dity is Savitri. Fire (Agni) represents the mouth;
the four faced Brahma, the head, Vishnu, the heart; Rudra (Jathaadara), the crown-hair; Earth, the source; the
in-breath, the out-breath, the diffused breath, middle breath, the up-breath
and the breath. Gaayatree is fair in hue and is of the same family of
Prqamaatman attained by the Saankhyaqas—the illumined sages. The deity
Gaayatree has twenty-four syllables, comprised in three feet, six sheaths or
cavities and five heads. It is employed in Upanayana,
or initiation into Vedic studies or studentship.
Unfortunately
this full Mantra in not included in usual Sandhyavandana Mantras, knowingly or
unknowingly like the Kamokarsheet and manyurakarsheet mantras which I have
discussed. Now you know why Kesavaadi Japa and Aaachmana though contains
Vishnus names of Puranas are universally applicable to all who want to study
Vedas irrespective of caste or creed. Incidentally this is the Mantra that
inspired Grihya Sootras to come with elaborate details of Upanayana Samskaara. I have
already explained why Gaayatree is also addressed as Savitri and Sarasvati in
discourses on Sandhyavandana Mantras.
.
APPENDIX III
HOW CAN WE MAKE YOGA SUITABLE TO ALL FOR SPIRITUAL DEVELOPMENT
Everybody loves Yoga, irrespective of the religion they follow, for its benefits to grow in Body and Mind. What they do not like is its spiritual direction by way of chanting Om and breathes’ control using Gaayatree Mantra. Recently I was taken by surprise by the broad outlook and wise approach of an immigrant Muslim Yoga teacher from Saudi Arabia who is at the same time a devout Muslim. Her understanding of Gaayatree Mantra based on an English translation is as follows:
Who pervades the Universe and sustains all. The Creator and Energizer of the whole Universe, the Giver of happiness, Who is worthy of acceptance, the most excellent, Who is Peace and Purifier of all, let us embrace that very God, so that He May f direct our mental faculties in the right direction”.
She replaces OM with her own mantra Ameen and recommends similarly Amen to Christians and Jews. My own Christian Yoga Master ends the class with three peace invocations: Peace within, peace in the outside world and peace of God which passes all understanding.
I believe these guidelines should be pleasing to all who are celebrating International Yoga Day doing Surya Namaskar and meditation with various Yoga postures. Incidentally the objection to Surya Namaskar is not to the yoga posture but to the name. Here again this posture is not for worshiping Sun as it is also performed in closed rooms. As you all know there is a separate mantra in Mid-day Sandhyavandana to look at sun with a hand gesture and aperture to look at him and pray which I quote from my discourse:
"Then with Yamapaasa mudra, an aperture to look at sun made with both the hands and fingers (consult your parents or priest-- ) chant the mantra: Pasyema saradassatam | jeevema saradassatam | nandaama saradassatam | moedaama saradassatam | bhavaama saradassatam srinavaama saradssatam | prabravaama saradssatam| ajeetaasyaama saradssatam jyoekcha-sooryam drise || ya udagaan-mahatoernavaat-vibhraajamaanah sareerasya-madhyaat samaa vrishabhoe roehitaakshah sooryoe vipaschin manasaa punaatu ||
[Let us live looking at Soorya for hundred years, let us live for hundred years, let us rejoice for hundred years let us enjoy for hundred years let us hear for hundred years! May Lord Soorya glowing like a fireball purify our mind.] This act not only seeks blessings from Soorya but is also recommended for the health of the vision in Ayurveda by limited exposure to naked eye.
My own Christian American Yoga teacher calls it vertical tree posture. Those who do not like Sun may call it Chandra Namaskar, since Moon shines because of the borrowed light from Sun and a satellite of Earth. I believe no body objects to the word “Namaste” as Christianity also believes in God is within you! My Yoga class happily ends with the word Namaste being repeated by all participants drawn from multi-religion and multi-culture. May be this word is repeated to pay tribute to Hindu culture that gave Yoga to the world thinking it as Indian way of greeting!
A
REVIEW OF THE MOST POPULAR GAYATRI MANTRA OF SPIRITUAL SIGNIFICANCE
(N.R. Srinivasan, Hindu Reflections)
Even
religious Hindus, commonly practice few Vedic mantras like the Gayatri
mantra and pay great reverence, yet the rest of the ten
thousand verses of the Rigveda are seldom examined or recited. We often ignore
to study the ancient mind because of the antiquity and symbolisms and riddles
contained in Veda mantras. To me the Vedas
are the great pyramids of the ancient mind and should be honored like the
pyramids of Egypt as one of the greatest achievements of ancient humanity, with
relevance for all times. The Vedas hold many keys about our spiritual origins
as a species and hold for us the living voice of the ancient seers, sages and
yogis, our spiritual ancestors, and allow us to connect with them in our minds
and hearts. They have many practical wisdom to lead a happy and contented life.
With this objective I have tried to quote
some mantras specially picked and explained them. I have also recently
circulated Gems from Vedas and Upanishads with meanings and some explanation. I
have gone at length to describe Sandhyavandana mantra inn the following
discourses:
http://nrsrini.blogspot.com/2013/12/praanaayaama-andgaayatree-mantras.html
Sandhyavandana Mantra contains the Main message of
Vedanta for our Liberation. It prescribes Achamana (Achyutaaya Namah etc) for purification, Atonement Mantras for three
times in a day (Sooryascha…Paapebhyo rakshabntam
etc.), Meditation (Gayati Mantra) that leads one to liberation. Gayatri is employed during the performance of
Japa, Homa, and Dhyana. Until one is
purified by the practice of Pranayama he is not ready for Japa. Pranayama
performed during the twilight devotions differ from the one advocated by
Patanjali for the practice of Yoga. In the former case breathing in, holding
the breath within and breathing out are appropriately measured by the mantra we
use. In the latter case breathing in,
holding the breath within and breathing out are appropriately measured.
Gayatri Japa mantra is: Om bhoorbhuvassuvah| tat savituh varenyam | bhargo devasya dheemahi
| dheeyoyonah prachodayaat|| Here the first line is addressed to the
Supreme who is the ruler of the three worlds. The next three lines are main
body of the Mantra. These may be visualized symbolically as Brahman and His three feet to which we surrender in
meditation. (charanm pavitram … yena pootastarati dushkritaani--sanctifying feet
that crosses over evil deeds). The number three is very important and has lot of significance in Vedas--- the three states
Vaiswanara, Tejasa, Hiranyagrbha; Here
three lines may even signify three steps of the Supreme(Trivikrama) that rules
the three worlds. Brahman is described as chatvaari
sringo trayo asya paadaa dwe sirshe sapta
hastaaso asya|| Brahman is
described as a mystic bull with 4 horns 3 feet 2 heads and 7 hands. This represents him as a
Kaalapurusha or Kalpa which is 4320000000 years (4 followed by 3 followed by 2
followed by 7 zeros). Again these are 4 Vedas, 3 States or Gunas, Two inseparables Aaatman (Self) and Parmaartman (Supreme) and Agni with
seven tongues or flames all describing Brahman.
The word “Tat”
qualifying “savitar” in the Gayartri Mantra makes it clear that
visible prime luminary of the heaven is only
a representation of God –head or Parabrahman who is referred to
here as
immanent in all creatures and also
transcendent. He is savitar because He is the cause of the
Universe and He animates and impels all that exists. He is Deva because He is self-luminous, and all other light, whether intellectual
or physical, is a loan from im. The
devcotee mesditates upon His BhrgaHim. HH
Him. The devotee meditates on bharga,
light, for the attainment of all the four-fold values of life. The term bharaga is derived from the root bhrisj meaning to roast or to burn. It,
therefore, implies not only the radiant light but also the heat which destroys
the root cause of ignorance and misery which bars one from the attainment of
the Supreme. Hence the divine light is eagerly sought after by all who seek
release from the round (cycle) of birth and death. The significance of the third
line of the Gayatri is this: According to the Vedas, thought and activity make
up human life. A man’s mental activities elevate him if and when they are under
the influence of divine operation. Hence
in this line the devotee’s longing is expressed that the Supreme should guide
his mind towards the performance of religious duty, selfless devotion to God
and the highest illumination. The ancient authorities have paraphrased the
ideas contained in the Gayatri by the
following verse:
Yo devah savitaasmakam dhiyo
dharmaadigocharaah |
Prewrayt-tasya yad bhargas-tad-varenyam-upaasmahe
||
Yad-brahma nityam hridi sannivishtham
maam prevrayat-tishthati nah subuddheeh|
Bhargastadaakhyam bhajaneeyametat
dhyaayaama nityam ravimandalasyaam ||
In this context please go through the message of Jagadguru Sankaracharay
of Kamakoti Peetham popularly known as
Periyava in Tamil which I have roughly translated with my limited knowledge.
“அத்தனை ஜீவராசிகளுக்கும், தாவரங்களுக்கும் கூட ஸூர்ய சந்திரர்களின் கிரண தாரைகளால் பாலூட்டுகிறாள். தாவரங்களுக்கும் ஜீவன் உண்டு. ஸூர்ய சந்திரர்களின் பிரகாசத்தால் உணவூட்டுகிறாள் என்றால் என்ன அர்த்தம்? ஸூர்ய ரச்மியிலிருந்துதான் தாவரங்கள் ஜீவன் பெறுகின்றன என்பது தெரிந்த விஷயம். ஸூர்ய வெளிச்சமில்லாத இருட்டான இடத்தில் விதை போட்டால் செடி வராது. தாவரங்கள் நேராக தாங்களே ஜீவ ஸத்தை ஸூர்யனிடமிருந்து பெறுகின்றன. அதோடு நிற்காமல் பரோபகாரமாக இப்படி நேரே ஸூர்யனிடமிருந்து ஜீவ ஸத்தை பெற முடியாத நமக்காகவும், தாவரங்களே நாம் அடுப்பு மூட்டி சமைக்கிற மாதிரி ஸூர்ய உஷ்ணத்தில் அந்த ஸூர்ய சக்தியையே நமக்கு ஜீர்ணமாகிற மாதிரி ரூபத்தில் சேமித்து வைத்துக்கொள்கின்றன. ஸோலார் குக்கர் காய்கறிகளையும், அரிசி முதலான தானியங்களையும் நாம் சாப்பிடும்போது, இந்த ஸூர்ய ப்ரஸாதமான சக்தி தான் நமக்கு உள்ள போய் ஜீவ ஸத்தை தருகிறது.
ஸூர்யனுடைய வெளிச்சத்திலே, ஓயாமல் ரிலீஸாகி கொண்டிருக்கும் சக்தி ஸகல அணுக்களுக்குள்ளேயும் வியாபித்தும், தாவர வர்க்கத்தில் மேலே சொன்னாற் போல போடோஸிந்தாஸிஸ் உண்டாக்கியுந்தான் ஜீவ ப்ரபஞ்சத்தை நடத்துகிறத என்று இப்போது ஸயன்ஸில் சொல்வதை எத்தனையோ யுகம் முந்தியே நம்மடைய வேத சாஸ்திரங்களில் சொல்லியிருக்கிறது. தாவரம் மாதிரியே நாமும் நேரே அந்த சக்தியை பெறுகிறதற்கு தான் காயத்ரி முதலான மந்த்ரங்களை கொடுத்திருக்கிறது. (ஸயன்ஸுக்கும்) பல படி மேலேயே போய் தேஹ சக்தியோடு நிறுத்தி கொள்ளாமல் புத்தி, சக்தி, பாரமார்த்திகமான ஸாதனா சக்தி ஆகியவற்றையும் அவனிடமிருந்து க்ரஹித்து கொள்வதற்கு காயத்ரியை கொடுத்திருகிறது. அங்கே ஸவிதா, ஸாவித்ரி என்று நம்மை பெற்றெடுத்து வாழ்வு தருகிற ப்ரியமான தாயாகவே ஸூர்ய சக்தியை சொல்லியிருக்கிறது. இந்த சக்தியும் ஆதி சக்தியான பராசக்தி என்ற மூலமான தாயாரின் அங்கந்தான் பாலூட்டும் அங்கம் என்கிறார் ஆசார்யாள்.
-ஜகத்குரு காஞ்சிகாமகோடி ஸ்ரீசந்திரசேகரேந்திர சரஸ்வதி சங்கராச்சார்ய ஸ்வாமிகள்”
ADHARA SAKTHI -- MAHA PERIVA EXPLAINS
Just as the mother feeds the baby with her
breastmilk Universal Mother feeds milk to the entire living beings with the
rays of Sun and Moon. Plants also have life. What do we understand by this
feeding through the rays of Sun and Moon? It is a known fact plants survive
because of sun’s rays! If we sow a seed in a dark place where there is no
sunlight the seeds will not sprout and plant will not come up. Plants directly
obtain life-providing energy from Sun. They do not stop at that; they
store the nutrients for us in a generous way since we are not able
to receive the same from the sun direct, like what we do by lighting and
cooking; they store the sun’s energy for us for digesting the food. This
benevolent solar energy gets into us in the form of solar cooker vegetables and
grains that we eat and give us the necessary energy to live.
Present day scientists say now is that this perennial
solar energy gets into all particles and by photo synthesis in
plants and runs the world but our Vedas stated the same eons
before. In order to derive directly such a strength from Sun
like plants Vedas have given us powerful mantras like Gayatri.
Here it has gone many steps ahead than science, not stopping
at body strength alone, to directly absorb mental strength,
Sadhana (goal-reaching power by constant practice) strength for
liberation etc., from the Supreme through Gayatri Mantra. There it calls
this Power of Sun Savita and Savitri,
our mother who gives birth to us, nurtures us and provides life to
us. This Power is none other than Parasakti, the
primordial energy, that is found in our breast feeding mothers says the
Jagadguru Kanchi Kamakoti Jagadguru Sankaracharya Swami.
Surya Arghya: Procedure, Mantra and
Health Benefits
Sun is the ultimate source of energy for the
entire universe. Life cannot survive on earth without Sun.
According to Vedic Astrology, sun signifies
body, health, eyes, social status, father, political career, ancestral
properties, influential family name and profession. It actually represents the
soul of all beings. And that is the reason why Surya Arghya offering at sunrise
is given so much of importance. It is also said that when the sun goes weak in
one’s horoscope, these issues get affected greatly.
Sun is indeed the lord and almighty in
Hinduism and few other religions due to its immense power to rejuvenate life on
earth.
Offering water to the sun is considered
auspicious in Hindu religion. It is practiced during sunrise. When we offer
water to the sun, the spectrum of sun-rays refracts through the water impacting
us positively from head to toe, and we automatically gain through the water
therapy of sun-rays. Performing this process helps us in increasing our
intellectual wellness, also enhances one’s acumen in decision making, improve eye-sight,
digestion, and splendor.
The sun-rays refracting through the water is
the essential source of good health and beauty.
The colors like green and violet refracted
from VIGBYOR of the SUN are actually the rich sources of anti-bacterial energy.
Everyone is familiar with the fact that the human body is made up of five
things, air, water, earth, fire and space. As these are the basis of a human
body, so cure of all the ailments of the body is also among these five things
and the rays of the rising sun are one of these things.
For thousands of years, Hindus have been
practicing ‘Sandhya Vandanam‘, which is worshipping the sun during rising, noon
and setting of the sun along with chanting of Gayatri Mantra, which in return
keeps them physically and spiritually strong.
As per Rig Veda, one generally wakes up in the
morning only because of the sun, it’s only due to the sun that all can work and
are active. Basically, all living beings of the creation depend on the sun. It
removes all physical, mental and spiritual weaknesses of the human body, making
it healthy.
When sun rays fall on one’s body, then one
could free their body from all ailments and also increase one’s intelligence.
That is the reason why people visit places like Goa in India. The sunrays at
these areas refract through the sea and atmosphere, which helps in curing many
skin diseases.
Here’s a procedure to offer Surya Arghya:
Fill a copper utensil with water, add red
sandal, kumkum and red flowers to it, then during sunrise, face towards east
direction and offer the water to Sun.
Make sure that the utensil is placed at the
equal height to your forehead with both your hands and recite either of the
following mantras 11 times while pouring water.
Om Ghrinim Surya Adityam or Om Suryaaya namaha
Do not step on the water poured. You can even
recite Surya Gayatri mantra during this process.
ॐ आदित्याय विदमहे भास्कराय धीमहि तन्नो भानु प्रचोदयात्- | (Om aadityaay vidmahe
bhaaskaraaye dheemahi tanno bhaanu prachodayaat)
This process will help you to maintain sound
health and self-confidence.