Sandhyavandanam to be done 3 times a day is a necessity; but atleast twice a day should be done.If one is really incapacitated,then(one of the following)
.1.One can request someone else to do on his behalf.2.Do till Tarapanam and then Gayathri mantra(Yathaa-shakthi)3.Do till Arghyam and then Gayathri mantra(Yathaa-shakthi)4.Do atleast a round of Gayathri mantra
It is said that one should not miss Sandhya even during deathtime/Pregnancy " maila " or " menses-at-home situation " . Infact, it should not be seen as some dreary duty but one which should be eagerly awaited. . " Shuddham-Ashuddham vaa Sandhyavandanam kuryaath " it is said..Peddayana Garu of Kanchimutt said like this: . " 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-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
.. " . . One should normally take bath before Sandhya,chanting the Aghamarshana mantra/Suktha or Gayathri mantra or the Pavamana Suktha(better than film songs any day!), purify and clear oneself..mentally of all dirty karmic debris.and then do the Sandhyavandana.
.If this is not possible due to some reason, the following apadharmam(which means dharma of exception due to excruciating circumstances) can be followed.However Apadharmam cannot be become Nithyadharmam..If you are not able to do a full fledged bath.You may do the following: . .Mrithikka snaanam: Smear a small quantity of pure earth onto one's face and then wash it with pure water.
Bhasma snaanam: Smear a small quantity of Sacred Vibhuthi (preferably of the Homa kind) all over the body and then do the Sandhya worship.Manasika Snaanam: If you know the Maanasika Snaana mantras along with the Aghamarshana Suktha mantras, then you can do it visualizing that you are being purified by the eternal light of paramam vyoman.
Other kinds of Snaana are also there like Godhuli snanam,Ksheerasnaanam,etc.You can also do Laghusnaanam which can ease matters.This too is Apadharmam.Laghusnaanam is: Wash your face,hands,feet,armpits;rub with a clean cloth.Gargle water and spit 16 times.Then wash your feet again(front and back).
.Then sit and do Aghamarshana mantras in part as below or full(as attached to this e-mail):.(mantra not revealed here) .
In addition you may chant Pavamana suktham(attached with this e-mail) to further purify yourself, if you feel you are not fully purified..This has to be chanted with proper vedic meter(Chandas) though.This can be chanted even when you think you have been rendered impure due to some thoughts,kriyas,etc.
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.I will give this as a posting without mentioning your name and other private details for the benefit of other members..Nithyam saa padmahasthaa vasathu mama gruhe'!
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Shreeram Balijepalli
Hreem Rajarajeshwari Paradevatha!
Purity, Powers, Parabrahmam...
The Significance of the Sri Sukta
The Sri Sukta of the Veda is recited with benefit especially on Fridays, together with formal worship of the Goddess, for peace, plenty, and all-round prosperity. Lakshmi, who is usually identified as the Spouse of Vishnu, or Narayana, represents the glory and magnificence of God. Narayana and Lakshmi, actually, stand for Being and Becoming. The Creator in all His glory manifests Himself in the variety in creation.
Generally, spiritual seekers make the mistake of imagining that God is outside the world and the world has to be rejected in spiritual pursuits. This is an inadequate view, because the world is the glory of God, as light is the glory of the Sun and light cannot be disassociated from the Sun. The values and glories and the abundances of this vast creation cannot be separated from God, the Almighty, even in our love for God.
Narayana represents God, and Lakshmi represents the magnificence, abundance, plentifulness and grandeur of Narayana. The tradition, among the Vaishnavas especially, is that Narayana cannot be approached except through Lakshmi, even as some devotees hold that Krishna cannot be approached except through Radha, or Rukmini. This is to say that the Absolute can be reached only through the relative. The Invisible can be contacted only through the visible. The universe of perception and experience includes the very meditator, the seeker, the student or the devotee. Only an over-enthusiastic devotee can imagine that he is outside the world and then erroneously reject the values of life, forgetting thereby that in the act of such rejection he has rejected himself also, since he is a part of this creation. A truly transcendent devotion to God is impracticable, for God is not merely transcendent; He is also immanent.
The four Purusharthas—dharma, artha, kamaand moksha—mentioned in the scriptures, very wisely lay down the principles of an integration of living, so that we have to be properly aligned inwardly not only in our body, mind and spirit, but also outwardly in respect of the manifold articles of creation—animate, inanimate, organic or inorganic. The prayer to Lakshmi in the Sri Sukta is a supplication to God through the visible form of His magnificence and glory which is this indescribable universe. Lakshmi is prosperity, and all the wealth of life is nothing but prosperity. By wealth we are not to understand merely gold and silver, and the like. All forms of happiness, satisfaction, abundance and status come under Lakshmi, the Divine Glory. Any form of superior grandeur, greatness and glory is Lakshmi. Who can say that these are undesirable, when they are reflections of God himself? Has not Bhagavan Sri Krishna told us in the Gita that wherever there is glory, grandeur and excellence in a superb form of manifestation, it is He that is manifest there? Actually, in the end, there is nothing in the world that deserves our rejection. We have also to learn that meditation, or yoga, is not a rejection of realities but an inclusion of all existence, a harmony established between ourselves and the vast atmosphere around us. So the glory of the earth is not always an obstacle to God-realisation; but, rather, the great values of life are actually indicators of the majesty and beauty of God. As the ray of the Sun gives us a suggestion as to what the Sun is, the world points to us what God could be. Prakriti and Purusha are not two different things. The world and God are inseparables.
Narayana and Lakshmi, says the Vishnu Purana, are like fire and heat, flower and fragrance, oil and greasiness, water and liquidity, sun and light, etc. And by such comparisons it is made out that the two are in fact One Being envisaged as twofold for meditation and worship. The Sri Sukta is the invocation of God Himself as the great glory of His creation, His lordliness, sovereignty and supreme suzerainty. The emotions of man, when they are religiously roused, have a tendency to consider the world as an evil and God as an other-worldly goal of life. This is an overestimation of the path that is to be trodden and an underestimation of the world. Neither is it advisable to overestimate the world, nor is it advisable to underestimate supersensible realities. The path of truth is a via media, or a golden mean. May we humbly surrender ourselves to this great mystery of God’s Glory as Lakshmi, revealed to us as prosperity all round, through which we reach the Eternal Abundance, Narayana.
Generally, spiritual seekers make the mistake of imagining that God is outside the world and the world has to be rejected in spiritual pursuits. This is an inadequate view, because the world is the glory of God, as light is the glory of the Sun and light cannot be disassociated from the Sun. The values and glories and the abundances of this vast creation cannot be separated from God, the Almighty, even in our love for God.
Narayana represents God, and Lakshmi represents the magnificence, abundance, plentifulness and grandeur of Narayana. The tradition, among the Vaishnavas especially, is that Narayana cannot be approached except through Lakshmi, even as some devotees hold that Krishna cannot be approached except through Radha, or Rukmini. This is to say that the Absolute can be reached only through the relative. The Invisible can be contacted only through the visible. The universe of perception and experience includes the very meditator, the seeker, the student or the devotee. Only an over-enthusiastic devotee can imagine that he is outside the world and then erroneously reject the values of life, forgetting thereby that in the act of such rejection he has rejected himself also, since he is a part of this creation. A truly transcendent devotion to God is impracticable, for God is not merely transcendent; He is also immanent.
The four Purusharthas—dharma, artha, kamaand moksha—mentioned in the scriptures, very wisely lay down the principles of an integration of living, so that we have to be properly aligned inwardly not only in our body, mind and spirit, but also outwardly in respect of the manifold articles of creation—animate, inanimate, organic or inorganic. The prayer to Lakshmi in the Sri Sukta is a supplication to God through the visible form of His magnificence and glory which is this indescribable universe. Lakshmi is prosperity, and all the wealth of life is nothing but prosperity. By wealth we are not to understand merely gold and silver, and the like. All forms of happiness, satisfaction, abundance and status come under Lakshmi, the Divine Glory. Any form of superior grandeur, greatness and glory is Lakshmi. Who can say that these are undesirable, when they are reflections of God himself? Has not Bhagavan Sri Krishna told us in the Gita that wherever there is glory, grandeur and excellence in a superb form of manifestation, it is He that is manifest there? Actually, in the end, there is nothing in the world that deserves our rejection. We have also to learn that meditation, or yoga, is not a rejection of realities but an inclusion of all existence, a harmony established between ourselves and the vast atmosphere around us. So the glory of the earth is not always an obstacle to God-realisation; but, rather, the great values of life are actually indicators of the majesty and beauty of God. As the ray of the Sun gives us a suggestion as to what the Sun is, the world points to us what God could be. Prakriti and Purusha are not two different things. The world and God are inseparables.
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