Author Topic: sandhyA vandanam - Discussion  (Read 31840 times)

Subramanian.R

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Re: sandhyA vandanam - Discussion
« Reply #15 on: October 14, 2012, 10:37:57 AM »
Dear Ravi,

These two points - I agree. Yesterday I wrote to you that I am also posting some Mountain Path articles for the same
purpose in view, in David's blog.  Some who might not have read in old MP issues will be benefited. Others, will just skip through.
As you agree, it may not produce any interaction even though a post should evoke interaction. But in such cases, this
will not happen.   

Arunachala Siva.

ksksat27

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Re: sandhyA vandanam - Discussion
« Reply #16 on: October 14, 2012, 07:00:44 PM »
Sir,

I have not expected any responses for my posts, call it despondency, yes, it is painful to see (in general) that here, it is only either Ramana-way or Highway!

My going and coming back out of forum, is my personal choice I make, for my own upliftment, and i see Sri Bhagavan, absolutely quiet about it, and Sri Graham has always welcomed me back without any change in my presence, i do not see why my coming and going out should be a point of observation to others. People come and go, Life itself is like that, people come and go. As Bhagavan says, each has to attend for oneself, for the purpose for which we are here, people will come and go!

I have my doubts, yes, whether this platform is truly beneficial for me, hence, i see it for my betterment, if i have been going out or coming back. It truly throws questions to my conscience, whether the time i spend here, will help me nourish my spiritual evolution or only nurture ego in just trying explain endlessly where there is no purpose served, neither for the receiver nor the giver!

I think, it is my liberty to quit when i want and come back when i want! I have never shied away in coming back as I am, nor am I really worried what others would think about me, what is important is how am i helping myself to the betterment! That should not be a problem for anybody. This is my view!

with prayers,



Sorry but I have a basic doubt,  seems you told only are discontinuing this Thread right?  not forum itself.  Please clarify that for the benefit of all.

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #17 on: October 14, 2012, 07:25:43 PM »
Sorry but I have a basic doubt,  seems you told only are discontinuing this Thread right?  not forum itself.  Please clarify that for the benefit of all.

yes, your are right Krishnan. That was what, i had conveyed!

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Efficacy of sandhyA prayers
« Reply #18 on: October 15, 2012, 12:37:17 AM »
Efficacy of sandhyA prayers

kAnci mahAswAmi discourses (1957 - 1960)

The sandhyA period is a time when IshwarA performs his cosmic dance and draws all creatures towards himself. At the setting of the sun, birds flock back o their nests and cattle return to their sheds. An atmosphere of peace and calm prevails. When IshwarA dances at such a time, bissgenerating peace radiates around Him. Those watching th dance get permeated with that peace and their mind and heart get merged with the Supreme.

According to tradition, when IshwarA danced, besides His usual attendants, nandi and bringi, patanjali and vyAghrapAdA are also present. The formar is depicted as human in his upper half and snake in his lower half. He is believed to be an incarnation of Adi seshA. vyAghrapAdA, as the name indicates, as the name indicates, is depicted as having the feet of a toger and he face of a Rushi. Figuratively the entire creation is represented by these four, nandi, bringi, patanjali and vyAghrapAdA. IshwarA dances for them and radiates joy. patanjali sang the glory of IshwarA and His dance in about ten rses, so composed as to keepp with the steps of the dance and the beating of the drums. The special feature of his composition is the absence of long vowel sounds. The story is that patanjali was mocked at having neither horns nor legs ike his other companions and patanjali is reported to have retorted by saying that he can sing the praise of the Lord without horns (kombu) or legs (kAl). in tamil script, kombu and kAl are the signs added to consonants to indicate the addition of long vowels. One of th vrses composed by patanjali runs thus:

अनन्त नवरत्न विलसत्कटक किङ्किणी झलञ्झल ञ्झलरवम् ।
मुकुन्दविधिहस्तगत मद्दललयध्वनि धिमिद्धिमित नर्तनपदम् ।
शकुन्तरथ बर्हिरथनन्दिमुखदन्तिमुख भृङ्गिरिटि सङ्घनिकटम् ।
सनन्द सनक प्रमुख वन्दितपदं पर चिदम्बर नटं भज ॥


ananta navaratna vilasathkataka kinkiNi jhalanjhalanjhalavam
mukundavidhihastagata maddalalayadhvanti dhimidDhimita nartanapadam
shakuntharaTha barhiraThanandimukhadantimukha brungiriti sanghanikatam
sananda sanaka pramukha vanditapadam para chidambara natam bhaja

In this verse, patanjali has asked us to meditate upon the Dancer of cidambaram, srI IshwarA, at whose feet vishnu, murugA, nandi, bringi, sanandA, sanakA and host of others pay their respects and who dances to the accompaniment of the "thimidhimi" sound of the drum played by mukundA, and the sound of the cymbal produced by brahmA, and the musical note, jhalam-jhala-jhalam, of the tiny bells tied to His own feet. In this composition of patanjali, IshwarA has been depicted as the All-pervasive, All-knowing Supreme, whose purity has made Him so transparant as to enable us to see the dark poison retained inside His throat, and who alone can liberate us from the cycle of birth and death by vouchsafing us the jnAnA to thow off the fetters of his restricting human body and to find bliss supreme in the merger of the jIvAtmA with the paramAtmA.

srI paramEshwarA destroyed tripurA by the smile that appeared on His face on a contemplation of the humor of the situation. In relation to ourselves, the tripurA is the physical body in the three states of sthUlA, sUkshmA and kAranA (Gross, Subtle and Casual states). The consciouosness of these three states of our body can be overcome only when we realise the supreme bliss that radiates from IshwarA.

To attain this bliss, srI Adi shankarA has asked us to study the vEdAs, perform the anuShTAnAs enjoined therein, in a spirit of dedication to God, and to practice devotion without any thought of asking for favours.

वेदो नित्यमधीयतां
तदुदितं कर्मस्वनुष्ठीयतां
तेनेशस्य विधीयतामपचितिः ....


(for translation http://www.arunachala-ramana.org/forum/index.php?topic=7164.msg32189#msg32189 )

In the kural, it is stated that to get free of attachment, we should atach ourselves to the Unattached.

பற்றுக பற்றற்றான் பற்றினையப் பற்றைப் பற்றுக பற்றுவிடற்கு

partruga partrartrAn partrinaiyap partraip partruga partruvidarku

Desire the desire of Him who is without desire; in order to renounce desire, desire that desire.

Both these ideas are contained iin a song of srI sambandhar about cidambaram. He asserts that if we perform our anuShTAnAs properly, kali or evil (kAma krOdhAdi..., lust, anger, etc) can come nowhere near us.

கற்றாங்கு எரியொம்பிக் கலியை வாராயெ, செற்றார் வாழ்த்தில்லைச் சிற்றம்பலமெய, முற்றா வெண்திங்கள் முதல்வன் பாதமெ, பாற்றா நின்றாரைப் பற்றா பாவமெ

(translation: N/A at the moment)

We can move fast only when we sail with the wind. The sandhyA kAlA is the time when the cosmos is ripe to respond to correct vibrations emanating from us. Is it proper on our part to waste such a propitious time, either in eating houses or in clubs? A majority of those belonging to the new religions observe prayers have neglected oour duty. Therefore, at the approach of sandhyA, wherever we may be, we must wash our hands and feet, wear vibhUti, perform our anuShTAnAs, and spend a little time in praying to IshwarA.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: sandhyA vandanam - Discussion
« Reply #19 on: October 15, 2012, 06:24:14 AM »
Nagaraj,
Wonderful excerpt from kAnchi mahAswAmi;mahAperiyavA was always on the move and it stupefies me as to when he had the time to read and give all these cross references!Truly Encyclopaedic erudition!

Here is the song from Sambandar:
கற்றாங்கு எரி ஓம்பிக் கலியை வாராமே
செற்றார் வாழ் தில்லைச் சிற்றம்பல மேய
முற்றா வெண்திங்கள் முதல்வன் பாதமே
பற்றா நின்றாரைப் பற்றா பாவமே.

திருச்சிற்றம்பலம்

thirunyAna camban^dhar thirukkaDaikkAppu
thalam    kOyil
paN    kuRinyci
mudhal thirumuRai

thiruchchiRRambalam

kaRRAN^ku eri Ombik kaliyai vArAmE
ceRRAr vAz thillaic ciRRambala mEya
muRRA veNthin^gaL mudhalvan pAdhamE
paRRA n^inRAraip paRRA pAvamE.

thiruchchiRRambalam

Meaning:
As learnt, raising the fire, won over the misery
not letting it in, those who live - in their
thillaith thirucciRRambalam, the Prime Who has
the tender white moon, His Feet one who holds,
them, the sin holds not.

Notes:
1. Ombal - develop; kali - evil; ceRRal - win over;
paRRA n^iRRal - paRRudhal - hold

எரி ஓம்பிக் -Possibly Sri MahAperiyavA means to say that cambandar refers to 'Agnihotram' performed by the Learned Brahmins,in this verse.I recall reading somewhere that when the BhOpAl gas tagedy occured ,one family who were staying very near the Exide factory did not get affected!They were very regular in performing agnihOtram!
Thanks very much Friend,and do continue the Good work on the Sandhya;I suggest that you may open a Seperate thread for that.This can be for discussion on that.
Namaskar.
« Last Edit: October 15, 2012, 06:29:02 AM by Ravi.N »

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #20 on: October 15, 2012, 11:57:22 AM »
Sri Ravi,

Thank you for providing the meaning for the sambandhar's verse. there are hidden meanings in these expressions, upon reading your post,  about எரி ஓம்பிக், it reminded me of the name in lalitA sahasranAmam, चिदग्नि कुन्ड संभूता chidangnikundasambhUtA (split as Chit Agni Kunda sambUtA - "That" coming out of the Homa Kunda of the burning of Chit of Mind) - "Who came out of the fire of Pure Consciousness" it also represents the same spirit as the expression of avvaiyAr, ஓதாமல் ஒரு நாளும் இருக்கவேண்டாம்(Do not let a single day pass  without chanting the vedas), keeping the fire for knowledge always burning within.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #21 on: October 15, 2012, 11:59:28 AM »
Timings:

shAstrAs say (actually, shAstrA's are a collections of sayings of various mahaRushi's):

(gautama mahaRushi)

सन्धौ सन्ध्यामुपासीत​

sandhau sandhyAmupAsIta

the sandhyA upAsanA or worship, ought to be performed at the sandhi time. The conflulence!

आज्योतिषो दर्शनात् सन्धिः, ज्योतिषी भानुतारे
सज्योतिष्या ज्योतिषो दर्शनाद्वाग्यतः

AjyOtiShO darshanAt sandhih, jyOtiShI bhAbutAre
sayOtiShyA jyOtiShO darshanAdvAgyatah

When the Sun and the Stars are visible together is the time of sandhi, confluence. sandhyA has to be performed at such time. The Sage conveys the time at which this kriyA ought to be started in the morning when the stars are present. At the exact confluence when the Sun is rising, one has to perform arghya pradAnA, offering the water oblation and as the Sun completely is visible, ie. risen fully, one has to conclude the sandhyA worship.

In the evening, this kriyA ought to be started when the Sun is present and by the time the kriyA is concluded, the Sun ought to have set, and only stars should be present.



in the noon, one has to perform at the time when one is unable to see ones own shadow, that is the time when exactly when the Sun is upright above ones head.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Subramanian.R

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Re: sandhyA vandanam - Discussion
« Reply #22 on: October 15, 2012, 12:03:33 PM »
Dear Ravi, Nagaraj,

I have also read about the family that was not affected by methyl isocyanide that leaked from the factory in Bhopal.  This Agnihotram
had prevented the ill effects of poisonous gases. The Agnihotram is said to purify the house where one lives, never even admits
the effects of evil eyes by someone else, and does not give access to various mAntric prayohams, like pilli  and soonyam.

Sambandhar took Neelakanta Yazhpanar (a low caste friend and devotee of him) to a house, where Agni was glowing from the pit.
When Yazhpanar went in, the Agni glowed more furiously as if inviting him into the house. Such was Yazhpanar's purity of heart.

Aruunachala Siva.       

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #23 on: October 15, 2012, 12:50:50 PM »
A devotee, who had received modern education and was carriedf away by modern school of thought, ame to receive blessings from HH. enquiring about him and his family, HH. enquired, "you come from a good family. Are you regularly performing sandhyA vandana and the gAyatrI japA?"

Surprised that HH. had known that he was not performing the spiritual practices laid out by the scriptures, he boldly replied that he was not performing them.

HH: "Why are you not performing them? Do you not have the time?"

D: "It is not the question of time. I do not know samskrit, I cannot understand the meanings of the mantrAs. It is of no use if you chant these mantrAs without understanding their meaning. I have thus given up performing the sandhyA vandanam"

HH: "You can learn the meanings of the mantrAs and perform the sandhyAvandanam."

D: "There was nobody to teach us the meanings."

HH: "You could have learnt them after your upanayanam."

D: "I hail from a remote village. There were only a few priests who conducted pUjAs by practice. There was none who could explain the meanings of these mantrAs"

HH: "What is the profession you have taken up now?"

Relieved that the topic of the discussion had changed the devotee explained the nature of his profession.

HH: "What is your education qualification?"

D: "I have completed BA and LLB."

HH: "Where did you study?"

D: "I completed my primary education in my village. I took up secondary schooling in the district headquarters. I obtained my BA degree from Madras. I studied law in poona."

HH: "You have taken a lot of pains for you education. You have travelled a lot. Why did you have to travel so much? Was it not possible to complete your education in your village?"

D: "No, pUjya gurudEva, there is only a primary school in our village. There are n9o other educational institutions."

HH: "Why, could not the teachers who have specialised, in those special subjects, come to your village and teach you those subjects?"

D: "How is it possible pUjya gurudEv? is it ever possible for someone to come to our village and teach, when there areonly a handful of studentds like me in the village?"

HH: "Why should it not be possible? You expected that after you had learnt the sandhyAvandana, the scholars and priests had to come tour place of stay and teach you the meanings of the mantrAs. Is it not the case with the other subjects also?"

The devotee was taken aback that the subject had suddenly changed the track. He was surprised how the topic of the discussion had been veered around to the original topic.

With a smiling countenance HH continued. "The secular knowledge required for your professional life was not available in your village. You searched and identified areas where it was available. You went there and gained the knowledge that was required. But, you discontinued the sandhyAvandanam which is required for your spiritual progress. That too, for a small reason that you did noty understand the meaning of the mantrAs.  Have you ever made an attempt, to understand their meaning? Just as you struggled to obtain secular knowledge, did you evince any interest and put in any effort to learn their meanings? While you were ready to travel to far off places to gain secular knowledge, is it right to expect that scholars who know the meanings of the mantrAs should come to you on their own to teach you? This s not the right attitude."

"This body needs food to sustain life and for obtaining the energy. Food is most essential. We also need the food to be wholesome and nutritious - with milk, curd, ghee, vegetables, fruits, sweets and savouries. But, do we get such wholesome food everyday? Do we not many a times satisfy ourselves with a frugal meals of rice and some buttermilk, or even porridge? Similarly, understanding the meanings of the mantrAs and performing sandhyA vandanam is most desirable, like having a wholesome meal. But even if we do not know or understand the meanings, it is our duty to perform the sandhyA vandanam everyday. It is like our partaking of at least a frugal meal for our survival. Without a meal there is no energy. Our sense organs cannot function properly. It may gradually lead to death. So, start performing the sandhyA vandanam from today itself, in the best possible manner. The Lord will surely bless you."

HH blessed the devotee.

(srI candrashEkhara bhArati swAmijI)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: sandhyA vandanam - Discussion
« Reply #24 on: October 15, 2012, 10:58:16 PM »
Nagaraj,
"keeping the fire for knowledge always burning within. "
Yes,Agni is symbolic of the mounting flame of aspiration;Agni meele purohitam.
As Mahakavi BhAratiyar says in his poem:

அக்னிக் குஞ்சொன்று கண்டேன்
அதை அங்கோர் காட்டிலோர் பொந்திடை வைத்தேன்
வெந்து தணிந்தது காடு
தழல் வீரத்தில் குஞ்சென்றும் மூப்பென்றுமுண்டோ

A spark of fire did I see
In the forest, I hid it in the hollow of a tree
Burnt to a cinder was the forest.
In its rage, is there
a difference between a spark or a blaze?

Namaskar.

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #25 on: October 16, 2012, 10:46:46 AM »
Sri Ravi,

Thanks for this verse, bhAratiyAr is very close to my heart, even though i have not extensively read all his poems, but what ever i have read, really touches very deep in the heart.

॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #26 on: October 16, 2012, 11:01:13 AM »
Before the commencement of sandhyA kriya, one has to wash ones limbs and face, and preferably wear a dhoti (choice) with uttarIya (angavastram) to cover the torso, and sport vibhUti or a nAmam on the forehead. It is good, if there is a corner spot that is peaceful and free of all disturbances, where you can perform this kriyA.

Items Required:

  • A plank or a mat, to sit upon
  • panchapAtram (or tumbler) filled with water
  • udDharaNi (or the spoon)
  • arghya pAtram (the vessel into which, water will be poured as oblation)
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #27 on: October 16, 2012, 11:25:28 AM »
Just shifting this post that was posted in the procedure thread:


INTRODUCTION

(i am referring to various books of sringEri, kAnchi MahAswAmi, and other reliable sources, and hearsay knowledge heard from elders)

One has to perform the sandhyA vandanam by resting in squatting posture. If one is unable to do so, sukhAsana is advised.

SandhyA or sandhi infers a meeting point, and in this case, sandhya represents the meeting point of 3 times, that is the meeting point of the night and the day, pre-noon and post-noon, and the day and night. sandhi is that meeting point that is a witness of both, or one can say dualities. Or in modern spiritual phrase, it represents the space between two thoughts, and so on. Here primarily, sandhyA represents the Sun, Sun is the effulgence, the all sustain-er. To know more about the tatva of sun, i request members to kindly study the Aditya hrudayam, with its inner meaning. Also, some may be interested in bringing the eka shlOki of Adi shankarA, and the same adapted in ulladu nArpadu (anubandham):

Shankara's Ekashloki -

किं ज्योतिस्तवभानुमानहनि मे रात्रौ प्रदीपादिकं
स्यादेवं रविदीपदर्शनविधौ किं ज्योतिराख्याहि मे ।
चक्षुस्तस्य निमीलनादिसमये किं धीर्धियो दर्शने
किं तत्राहमतो भवान्परमकं ज्योतिस्तदस्मि प्रभो ॥
इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य
श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य


Ulladu Naarpadu Anubandham (7)

Master : ‘By what light do you see?’
Disciple : ‘The sun by day, the lamp by night.’
M : ‘By what light do you see these lights?’
D : ‘The eye.’
M : ‘By what light do you see the eye?’
D : ‘The mind.’
M : ‘By what light do you know the mind?’
D : ‘My Self.’
M : ‘You then are the Light of Lights.’
D : ‘Yes, That I am.’

vandanam means to worship

therefore, sandhyA vandanam is worship of that confluence, which is the effulgence. sandhyA vandanam, is the worship of that which is independent of both darkness and light, which is beyond and a witness to both, darkness represents the nescience and light represents knowledge. Therefore sandhyA vandanam also means the worship of that which is a witness of both knowledge and nescience.

One can say, therefore, sandhyA vandanam is the worship of that supreme reality or the supreme effulgence or the supreme God. A Ramana devotee, may infer it as the worship of Self!

in kAnchi mahAswAmi's words:

During these hours we must meditate on Gayatri, Savitri and Sarasvati. In the morning the dominant presence is that of Visnu, at noon that of Brahma and at sundown of Siva. So we must meditate on Gayatri in the morning as Visnu personified, at noon as Brahma personified and at dusk as Siva personified.

We begin with the procedure from the next.

« Last Edit: July 09, 2014, 02:09:25 PM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: sandhyA vandanam - Discussion
« Reply #28 on: October 16, 2012, 11:39:24 AM »
Wash one's limbs etc : one takes bath and starts, isnt it ? Or is this before the bath ?

Dear Sri Tushnim,

I have deliberately skipped addressing this doubt about bathing, in order that it can be discussed here at leisure. According to our samskArAs, bathing is a nithya karma in itself, one has to bathe everyday. Actually, even for bathing there are certain meditative sankalpAs to be performed, but, they are the days of the yore, but i do know of few who do it very faithfully! At least, today, minimally, one has to keep uttering gOvindA, gOvindA... or some name of God while bathing as we saw in the post the potent of mantrA's effects on water.

Coming back to bathing in context to performing sandhyA, considering the times of today, it is well accepted by learned authority that it is fine to perform this kriyA even before bathing, in the morning, although, if one can bath and perform, nothing as good as that. But, they say, shradDhA is more important, I belong to this school of thought, there are other school of people who say it is mandatory to bathe. Therefore, as soon as one wakes up, in the morning, before the mind begins to wander to worldly matters, as soon as one finishes brushing his teeth and washing his face and limbs, one can begin performing the sandhYa.

There is a bathing ritual that would come in the sandhYA procedure itself. bathing with mantrAs, the cleansing within and without, which we will see in coming posts.

Very happy Sri Tushmin.  :)

« Last Edit: October 16, 2012, 11:42:49 AM by Nagaraj »
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

ksksat27

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Re: sandhyA vandanam - Discussion
« Reply #29 on: October 16, 2012, 01:12:19 PM »
Dear Nagaraj,
       :) Excellent explanation.
When we chant while taking bath, the feeling is totally different! It sanctifies everything really :).

Without knowing this,  I use to chant namah shivaya or parvathi parameshvara or arunachala while taking batch.

I would feel that time like doing some tapas or being in pilgrimage to sacred places.

It is a altogether holy feeling and also it suddenly transforms one's mind set from normal worldy desires to spiritual feelings.   Otherwise lot of youngsters do quite the opposite of dreaming of desires during bathing.