Sandhyavandanam - Prologue

http://nrsrini.blogspot.in/2014/10/prologue-to-sandhyavandanam-rituals-of.html

PROLOGUE TO SANDHYAVANDANAM RITUALS OF HINDUS

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. 

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.

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.

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, Srivaishnav