why sandhyavandhanam????

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.
.

.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'!
.

.

















Shreeram Balijepalli


Hreem Rajarajeshwari Paradevatha!
Purity, Powers, Parabrahmam...

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.
.

.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'!
.

.

















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.

BENEFITS OF PURUSHA SUKTAM

PURUSHA SUKTAM is a hymn from the tenth part (mandala) of the Rigveda. Literally it means the hymn of man.

Unlike the collective life of insects and animals governed only in inborn instincts, the social life of man is partly instinctive and partly a product of human ingenuity. Men live and work together by subordinating individual instincitive behaviour to mutually accepted norms of social conduct, to norms evolved in the interests of peaceful co-existence.

Agriculture and social division of labour have been two most remarkable inventions of man. The first enables man to live a settled life, instead of wandering in search of food. The second enables him to improve his skills and output, and to realize the benefits of mutual exchange of goods and services.

These two inventions are the very basis of human society; with their help the society lives on forever, independently of the short-lived individuals constituting it, and with norms of conduct evolved over time, and with memories of the past, and with optimism for the future. Ancient poets have glorified this supra-human character of society in many of their compositions. The Purusha-Sukta is a beautiful example of such glorification. The quality of the Sanskrit original is untranslatable, and only its contents may be paraphrased briefly as below.

‘Let us sing to the glory of society. It has multiplied a thousandfold. It occupies the whole earth, and rises in spirit beyond.

‘All that we see is because of society whatever was and is to be. The society has gained immortality with its ability to grow its own food. What we see of it now is but a quarter, and the rest of it extends in spirit into the past and the future.

‘The society supports all this diverse life. All life progresses to conform to its image. The society expands to create cultivable fields and livable villages.

‘The society evolves by offering short-lived mortal men in its continuing sacrifice. The sacrifice, fuelled by works of each generation, yields the common heritage of mankind and all knowledge helpful to future generations. This eternal sacrifice of perishable men gives human society a life everlasting.

‘In a sense, the society itself is being sacrificed and is born again with renewed vigour. Giving a human form to the society, we may say priests and teachers are its expressive face, rulers and warriors its protective arms, traders and farmers its supporting thighs and servants and labourers its transporting feet.

‘To conceive of the world in the image of man, we may say the sun and moon are its eyes and mind, water and fire its mouth, air its breath, sky its head, earth its feet, and the ethereal space its body. This world is itself a continuing sacrifice, in which we see all matter and energy evolving into new forms by consuming whatever existed before.

‘The supra-human powers guiding the advance of society re-enact this sacrifice in the material world in regard to human society with perishable men as the offering, and obtain in return common norms for advancement of society. It is with the help of these norms that mankind rises up to the heavens to attain the status of divine immortality’.

Such inspired praise and anthropomorphic deification of society in the Purusha-Sukta finds its parallels in many other ancient hymns. The simplest meaning of the name, ‘Narayana’ for the supreme god means the general will of society as expressed in its customs and traditions. Man is ‘Nara’ , and his passage in time and space is ‘Ayana’, the basis of all customs and traditions. The ancient poets said in effect, ‘God made man in his image, and vice versa’. 

benefits of rudram

Sri Rudram – Namakam and Chamakam

Srirudram, also known as Rudraprasna, is a hymn devoted to lord Shiva. It is part of the Yajur Veda and one of the greatest of the Vedic hymns for all round benefits and to remove all doshas & difficulties. In most of the poojas and homas it recited by the Vedic pundits. Sri Rudram is in two parts. The first part, chapter 16 of the Yajurveda, is known as Namakam because of the repeated use of the word “Namo” in it. The second part, chapter 18 of the Yajurveda, is known as chamakam because of the repeated use of the words “Chame”.
Rudram is divided into 11 sections called Anuvakas. In the first Anuvaka, Rudra is asked to turn away his Ghora rupa (fierce appearance) and to please keep his and his followers’ weapons at bay. Having been pacified, Rudra is requested to destroy the sins of those for whom it is being chanted.
Apart from being a hymn devoted Lord Shiva, Srirudram also contains may hidden secrets in coded format. For example the verses contain coded instructions for preparing various ayurvedic medicines.
This first Anuvaka is chanted to destroy all sins, obtain leadership and divine benevolence, protection from famine, freedom from fear, obtain food, and protect cows, for absence from untimely fear of death, of tigers, thieves, from monsters, devils, demons. It is also chanted as a shield (kavaca) for virulent fever, to cure diseases, fetal disorders, absolution from evils stars and bad karma, for the fulfilment of ones desires, sumptuous rainfall, family protection, blessings with good children, fulfillment of all material desires and the destruction of enemies.
In the second Anuvaka, Rudra is prayed to as one who pervades the earth and as the green foliage and heritage of medicinal herbs. He is asked to loosen the bonds of samsara (illusion). This Anuvaka is chanted for the destruction of enemies, possession of wealth, getting kingdom (getting Job) and possession of intelligence.
In the third Anuvaka Rudra is described as the Lord of thieves who exists in everything. He is Sarvatma; the self of all. In this context, we who are unenlightened have stolen the immortal status of the Self and replaced it with our own limited conception of ego. And in turn it is Rudra who will come and steal our ignorance from us, restoring us to our natural status of enlightenment. This Anuvaka is also chanted for the cure of diseases.
In the fourth Anuvaka, Rudra is described as the creator and worker of all kinds. He is the cause of both the significant and minor. This Anuvaka is chanted for the cure of tuberculosis, diabetics and leprosy.
In the fifth Anuvaka Rudra’s existence in running waters is praised and his five activities are described (creation of the universe, preservation of it, destruction at the time of Pralaya, bondage in ignorance and the release of moksha).
In the sixth Anuvaka Rudra is identified with time (Kalarupa). He is described as the source of the different worlds, Shrutis (Vedas) and its essence in Vedanta. The fifth and sixth Anuvakas are chanted for the expansion of one’s own assets, victory against enemies, blessings for a son with the stature of Rudra, avoidance of a miscarriage and easy childbirth, averting difficult astrology and protection of one’s own son.
In the seventh Anuvaka his all-pervading presence in waters, rains, clouds, storms and its various forms are described. This Anuvaka is chanted for the increase of intelligence, improvement of health, wealth, progeny, clothes, cows, sons, education, lands, longevity and obtaining liberation.
In the eighth Anuvaka Rudra is described as He who illumines other Gods and confers powers on them. He is seen as ever present in holy rivers and He who can absolve all sins. This Anuvaka is chanted for the destruction of enemies and possession of ones own kingdom (lands).
In the ninth Anuvaka the strength and power his attendants is celebrated because they illumine the gods and the world and control the forces of the universe. This Anuvaka is chanted for obtaining gold, a good wife, a job, and the blessings of a son who will be devoted to Lord Shiva.
In the tenth Anuvaka Rudra is again asked to shed his fury and shower benevolence by his displaying his Pinaka bow without arrows and to gracefully appear with his tiger skin on his body with pleasing countenance ready to shower boons upon his devotees. This Anuvaka is chanted for possession of wealth, cure of diseases, removal of fear, getting rid of the enmity of powerful people, absence of fear from all living beings, having the vision of Bhairava (Shiva in his most fearful aspect), absence from dangers and fears, blessings and the absolution of sins.
In the eleventh Anuvaka Rudra’s accomplishments are profusely praised and his benevolence is invoked with unconditional salutations. This Anuvaka is chanted for blessings of one’s progeny, the enhancement of longevity, visiting of sacred places, and acquiring knowledge of past, present and future.
After praying and identifying Rudra with everything in the Namakam, the Chamakam is recited, in which the devotee identifies himself with Lord Shiva and asks him to give him everything!!
These excellent prayer is intended for the bulk of the people and every thing to be cherished in the world is included in this ascend to the state of Jnani to attain Moksha i.e. eternal happiness. Chamakam assures granting of what all you ask in a full-throated manner unabashed. The creator makes no distinction between the things of the world and the other world. Both belong to him and desire born out of Virtue is really manifestation of divinity and Dharma.
Chamakam furnishes completely the ideal of human happiness and defines in the highest degree the desires and do not delimit to be asked or to be granted.
In the first Anuvaka prayer is made to keep fit in the human being his vitalities internal and sensory organs and mind hale and healthy, a long and peaceful and happy old age.
The Second Anuvaka prominence and leadership, common sense, intellectual acumen, capability to face trying circumstances, Spiritual elevation, worldly splendour and enjoyments.
The third develops innate urge of God and meditative flights and spiritual ecstasy, service to Divinity and humanity and a condition where the world wants him and he wants the world for upliftment.
The fourth assures of courtesy, fitness of the body and the best food for the body, cosy and comfort.
The fifth asks for the Nava ratnas, the precious stones and all the animals to sub-serve his interest and the qualified materials best in their form for his rituals.
The sixth emphasizes the importance of Indra as a co-sharer in the offerings to the other Gods. Thus makes him big to get the major obtainers of Havis among all Gods and his special honour and supremacy.
The Seventh lists the various instruments necessary for some and sacrifices in the “Homa Kunda”, the site of offerings to the fire God with Svahakara.
The ninth is the prime prayer consists of all the contents of four Vedas.
The tenth invokes all the biological species to co-operate in his daily wealth and also for the sacrificial fire. It also involves higher spiritual elevations, and makes it as Jnana Yajna.
The Eleventh Anuvaka brings out the long list of benedictions asked for in the odd divine number and even human numbering. Chamakam roots are firmly implanted in the worldly desires ultimately leading to the divine fulfillment. It is prayed that the Divine is immortal, infinite and is the cause of earth and heaven, space and time, reborn after the end of every thing and is the presiding deity.
Chamakam Namakam caiva purusa suktam tathaiva ca |
Nityam trayam prayunjano Brahmaloke mahiyate ||
He who ever recites Namakam and Chamakam along with Purusa suktam daily will be honoured in Brahmaloka.