Sandhyavandanam

Gayatri and Sandhyavandana

If the Gayatri has not been chanted for three generations in the family of a Brahmin, they cease to be Brahmins. The quarter where such Brahmins live cannot be called an “agrahara”. It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called “Durbrahmanas”, degenerate Brahmins. Even though degenerate the label “Brahmin” sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a “Brahmana- bandhu”, a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become “ksatriya-bandhus” and “Vaisya-bandhus” respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire. At least on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

Even in times of misfortune the Gayatri must be muttered at least ten times at dawn, midday and dusk. These are hours of tranquility. At dawn all creatures including human beings rise and the mind is serene now. At dusk all must be restful after a day’s hard work: that is also a time of calm. At noon the sun is at its height and people are at home and relaxed and their mind is calm. 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.

Gayatri contains in itself the spirit and energy of all Vedic mantras. Indeed it imparts power to other mantras. Without Gayatri-japa, the chanting of all other mantras would be futile.

We find hypnotism useful in many ways and we talk of “hypnotic power”. Gayatri is the hypnotic means of liberating ourselves from worldly existence as well as of controlling desire and realising the goal of birth. We must keep blowing on the spark that is the Gayatri and must take up the Gayatri-japa as vrata. The spark will not be extinguished if we do not take to unsastric ways of life and if we do not make our body unchaste.

Gayatri-japa and “arghya” (offering libation) are the most important rites of sandhyavandana. The other parts of this rites are “angas” (limbs). The least a sick or weak person must do us to offer arghya and mutter the Gayatri ten times. “Oh only these two are important aren’t they? So that’s all we do, offer arghya and mutter the Gayatri ten times a day. ” If this be our attitude in due course we are likely to give up even these that are vital to sandhyavandyana.

A learned man remarked in jest about the people who perform arghya and mutter Gayatri only ten times thus applying to themselves the rule meant for the weak and the unfortunate: “They will always remain weak and be victims of some calamity or other”. Sandhyavandana must be performed properly during right hours. During the Mahabharata war, when water was not readily available, the warriors give arghya at the right time with dust as substitute.



Arghya must be offered before sunrise at noon and at sunset. Once there was a man called Idaikattu Siddhar who grazed cattle.

He said: “Kanamal konamal kandu kodu aadukan pogudu par ”

“Kanamal/r” means before you see the sun rise and “konamal/r” means when the sun is overhead and “kandu” is when you see the sun before sunset. These are the three times when you ought to offer arghya. “adu” means “niradu”, bathe in the Ganga. “kan” here means “visit Setu” or have ” have darsana of Setu”. “Pohutu par”- by bathing in the Ganga and by visiting Setu your sins will be washed away. Here is mentioned the custom of going to Kasi, collecting Ganga water there and going to (Setu) Ramesvaram to perform the abhiseka of Ramanathasvamin there.

Only by the intense repetition of Gayatri shall we be able to master all the Vedic mantras. This japa of Gayatri and arghya must be performed everyday without fail. At least once in our lifetime we must bathe in Ganga and go on pilgrimage to Setu.



If a man has a high fever, people looking after him must pour into his mouth the water with which sandhyavandana has been performed. Today it seems all of us are suffering all the time from high fever! When you run a high temperature you have to take medicine; similarly Gayatri is essential to the self and its japa must not be given up at any time. It is more essential to your inner being than medicine is to your body. Sandyavandana must be performed without fail everyday. Gayatri-japa can be practised by all of us without much effort and without spending any money. All that you require is water. Sandyavandana is indeed an easy means to ensure your well being. So long as there is life in you, you must perform it.

Gayatri must be worshiped as a mother. The Lord appers in many forms to bestow his grace and compassion on his devotees Mother loves us more than anybody else. We know no fear before her and talk to her freely. Of all the forms in which Bhagavan manifests himself that form in which he is revealed as mother is most liked by us. The Vedas proclaim Gayatri to be such a mother.

This mantra is to be repeated only by men. Women benefit from the men performing the japa. Similarly when the three varnas practise gayatri-japa all other jatis enjoy the benefit flowing from it. We may cease to perform a rite if the fruits yielded by them are enjoyed exclusively by us.

But we cannot do so if others also share in them. Those entitled to Gayatri mantra are to regard themselves as trustees who have to mutter it on behalf of others like women and the fourth varna who are not entitled to it. If they fail in their duty of trustees, it means they are committing an irremediable offence.

The mantras are numerous. Before we start chanting any of them, we say why we are doing so, mention the “fruit” that will yield. The benefit we derive from the Gayatri mantra is the cleansing of the mind (cittasuddhi). Even other mantras have this ultimate purpose, but cittasuuddhi is the direct result of Gayatri-japa.

Even in these days it is not difficult to perform sandhyavandana both at dawn and dusk. Office goers and other workers may not be at home during midday. They may perform the madhyahnika (the midday vandana) 2 hours 24 minutes after sunrise that is called “sangava kala”.

We must never miss the daily sandhyavadana unless we find it absolutely impossible to perform. When we fall ill, in our helplessness we ask others for water or kanji in the same way, we must ask our relative or friend to perform sandhyavandana on our behalf.

Let us all pray to God that he will have mercy upon us so that the fire of mantras is never extinguished in us and that it will keep burning brighter and brighter.

Significance of the Sandhyavandanam in our Ithihaasa and Puranaa

The significance of the Sandhyavandanam was portrayed with examples from Mahabharatam, Srimad Bhagavatham and other sastras.



In the Mahabaratham Sri Krishna is said to be in Moorchai on two occasions,

1.When Draupadi calls out for his help during Vastrapaharanam and the other during the post war period.

2 The scene was when Yudhistira approaches Sri Krishna after the war and the later was in Meditation. Suddenly Sri Krishna goes into Moorchavastha and upon inquiry by Yudhishtira, he replies that Bhishma was remembering him, since Ratha Saptami was approaching. It was time for Bhishma to start his Swargarohanam. Krishna takes Yudhishtira along with him to the presence of Bhishma. Yudhishtira, with heart full of guilty feeling for the war that ended and for Bhishma’s situations itself, seeks with Bhishma the details of Dharma and how to uphold the same. It is well known that Bhishma concluded by reciting the Vishnu Sahasranamam, but prior to that Bhishma tells him that the most important thing to observe daily is Sandhyopasana and this upasana is the basis for all other Karmas.



PARASURAMA

Another incident from the life of Bhishma is when Amba approaches Sage Parasurama, for fighting Bhishma. Parasurama created his own Chariot, Horses, Weapons etc with the power of Gayatri. The fight went on for many days and the stage came when Bhishma could no longer with hold the battle. Bhishma prays to his Pitrus for advising him whether he will win or not and in case not he will run away from the scene. The pitrus appear in the dream of Bhishma and invest him with a mantra, which Bhishma recites the same next morning. The mantra prevents Sage Parasurama from doing his Sandhya and eventually he is not able to face Bhishma and he then withdraws from the battle.

An incident related to Sri Parameswara and Sri Parvathi was also narrated. After the marriage of Lord Mahadeva and Sri Parvathi, Sri Parameswara was taking her around Kailasa, his abode. As the sun started descending down Sri Parameswara, suddenly stopped and took leave Sri Parvathi. Upon her inquiry about where he was leaving, he said that it was time for him to offer his Sandhya worship at the Manasarovar where the Rishis have already proceeded to offer their sandhya worship. Such is the importance of the Sandhya worship.



The significance of the topic is also discussed in the Srimad Bhagavatam, where it describes how Lord Mahavishnu incarnated as Vamana. Vamana was invested with the sacred thread at the age of seven, when Brihsapati gave him the ‘Hip wear’, Akasha gave him the umbrella, since the ears of a Brahmin should not get heated, it has to be covered from the sun. Kubera gave him the Kamandalu, since a Brahmin should always carry water. Vamana had to take the Aiswaryam of the great King Mahabali, the descendant of Prahlada, hence Kubera himself gave the Kamandalu. ‘Surya’ himself gave Brahmopadesam to Vamana. Mother Annapoorneswari gave the Bhiksha annam. It is to portray the importance of Upanayanam that sage Vyasa has elaborated on the subject in srimad Bhagavatham.

Q: Can Sandhyvandhanam be performed at the office?

A: Yes, mentally through Bhava we can purify ourselves and offer Arghya mentally. Chanting can be restricted to mental chanting.

It can be seen from the following incident from Mahabharatha. Duryodhana insists on continuing the war even after the sunset on the 14th day of Mahabaratha war. He insists on continuing the war even when Bhishma and Dronacharya advise him to stop for Sandhyavandhanam. Yudhishtira then offers the sand of the battle field as Arghyam to the setting sun. It portrays the importance of doing Sandhya even in the battle field and that even sand can be offered as Arghyam. It is more important that we start offering Arghyam.

Q: Should we chant Achutaya Namaha or Achutaya Swaha as chanted by some people in the North India?

A: Our practice is to chant Achutaya Namaha, as laid down by our forefathers and it is better to follow as laid down by them. The practice in the North India is a result of the difference in the Sutras, Sakhas that they follow.

Q: Is bathing mandatory for Sandhyavandhanam?

A: It is better to take bath before Sandhya and in extreme cases where we cannot take bath, it can be relaxed.

Q: Is Sandhya to be performed on all times?
A: It is said that it is to be performed even in a house where death has taken place. The Marjanam, Arghyam and Pranayamam can be avoided during such period and it can be limited to Chanting of Gayathri Mantra.

Q: What is the Ideal age for Upanayanam?

a: The ideal age is 7. If the upanayanam is delayed and performed after 16, is deemed as a sin committed and it goes to the parents and the kid alike. Similarly if a person invested with sacred thread do not perform sandhyavandhanam it is also deemed as a sin committed.

 

Sandhyavandanam references in Smrithis

Importance of Sandhyavandanam as mentioned in our Smrithi granthaas

Yajnavalkya smriti

विप्रो वृक्षो मूलस्तस्य सन्ध्या वेदाः शाखा धर्मकर्माणि पत्रम्

यस्मान्मूल यत्नतो रक्षणीयं छिन्नेमूले नैव शाखा नैव पत्रम् ,-याज्ञवल्क्य

Brahmin is a tree,sandhyaa is the root,4 veda are 4 branches,dharma karma(yajna,daana,tapasya,japa,upasana etc) are its leaves.If the root dies no branches and leaves willl survive

Daksha smriti

नोपतिष्ठति यः पूर्वं नोपास्ते यश्च पश्चिमां
स शूद्रवद् वहिः कार्यः सर्वस्माद्द्विज कर्मणः,-दक्ष स्मृति.
The brahmin who never does sandhya at sun rise or sun set,make him out from all brahminical sacrifices treating him as a shoodra

Shatatapa Smriti Rekha Chetryसंध्या येन न विज्ञाता संध्या नैवाप्युपासिता
जीवन्नपि भवेच्छूद्र मृतः श्वा चाभि जायते ,-शातातप स्मृति
he dont know sandhya,who never does it..becomes shoodra till his death and after death takes birth from the canines(dog)

Harita Smriti
सूतके मृतके चैव संध्याकर्मं समाचरेत्
मनसापि स्मरेन्मन्त्रं कुशवारि विवर्जीतं ,-हारीत स्मृति

even during death or birth in family when all observe ashoucham,brahmin should also do sandhya,but without kusha and water..only mental japa of mantras are done

In other parts of India many smritis like apasthamba,baodhayana, hiranyakeshi,rishyashringa,Dalabhya,Vasishta etc are followed

Samvarta Smriti

जो सन्ध्या और अग्निकार्य नहि करते व कभी छुट जाता है तब् स्नान आदि करके संकल्प के साथ् आठ हजार गायत्री जप करना चाहिये.

Those who dont do sandhya and Agnikaarya(samidhadaana/agnihotra etc) or miss it should bath and do 8 thousand gaayatri japa ,then they are eligible for sandhya

Manu smriti

यो अन्यत्र कुरुते यत्नं धर्म कार्ये द्विजोत्तमः

विहाय संध्यां प्रणतिं स याति नरकायुतं ,-मनु स्मृति
Those brahmins who do other upasana without sandhya,they go to hell

Sandhya vandanam Mudras

Chaturvimsathi Purva Mudras

1.Sumukham

2.samputam (chaiva )
3.Vithatham
4.visthrutham (thatha )
5.Dvimukham
6.thrimukham (chaiva)
7.Chatuhu
8.panchamukham (thatha)
9.Shanmukuho
10.adho mukam (chaiva )
11. vyapa kanjalikam (thatha)
12.Shakatam

13.yamapaasham (cha )

14.grathitham
15.sunmukonmukham
16.Pralambum
17.mushtikam (Chaiva)
18.mathsyaha
19.kurmo
20.varaahakam
21.Simhakraantham
22.mahakraantham
23.mudhgaram
24.pallavam (tatha )

Sandhya vandanam Mudras

Uttara Mudras

1.Surabhihi

2.Jnana/Gnana
3.Chakrey(cha)
4.Yonihi
5.Kurmo
6.(Athaha)Pankajam
7.Lingam
8.Niryana Mudra