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Ramanuja List Archive: Message 00069 Feb 2004

 
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Asmad Gurubhyo Namaha
Srimathe Ramanujaya Namaha
Dear Bhagavathas,
There are two strong views about Sandhyavandhanam, one that is in 
total favor of doing the same and the other that is against it when 
it becomes an obstruction to Bhagavadh Bhaagavadha Kainkaryam. We 
just need to understand the appropriate intent/perspective behind 
each view (this is something similar to the bheda/abheda shruti:) 
and, must, in an overall perspective, arrive at consensus. To me 
both the views are acceptable, only in an appropriate sense and 
subject to the context of the person's mano-bhavam(state of mind). 
Before getting into this, let me share what I have heard in another 
wonderful kalakshepam from my swami. This is regarding types of 
favors that the LORD does, that have been classified as follows:
a) saha-karanam
b) uddharanam
c) avatharanam

a - saha-karanam means, he helps everyone in par with each other by 
being the niyata/niyanta etc. He is the basis for the existence of 
everything else. He creates, sustains and destroys and plays around. 
b - uddharanam means to bring someone up. He provides shastras and 
sampradayas for those who want to learn the same and provides a 
path, to the interested, to come up to him(moksham).
c - avatharanam means to come down. He comes down to those whom he 
feels as his dearest ones - "Aham sa cha mama priyaha", "maam evaam 
utthamaam gathim", "vasudeva sarvam" etc. 

Those who are at normal level, are favored by him via saha-karanam. 
Those who show further interest to attain him, are shown great 
shastras/acharyas and these people perform all activities as per 
shastras and then go to him as a RESULT of the same.
Those who show interest only to make him happy, do not make any such 
attempts, but keep doing what they think would make the LORD happy. 
For them, HE comes down as HIMSELF or as an ACHARYA and gets the 
kainkaryam from them directly.

Now, performing sandhyavandhanam, for the sake of shastras, would 
fall under category b. This is why it is one of the papas, that 
Swami Pillailokachariar says, the lord will wipe out as part of the 
charama slokham. This is totally acceptable because, the moment a 
person loses the focus on the lord and does something as duty, he 
falls under the clutches of punya/papa. Hence this is a papa from a 
Prapanna's perspective.
The same sandhyavandhanam, if done, after understanding the same, to 
make the LORD happy, becomes a kainkarya. The BHAVAM is what is 
prapatti as per Thennacharya Sampradaayam.

Here is another incident that happened in Srirangam that is quite 
often quoted: There was a brahmanar who was performing "Arkyam" in 
his house as part of the Sandhyavandhana ritual. Lord Ranganatha, as 
utsavar, came via that veedhi, and stopped by his house. This person 
came to know about this and asked them to hold perumal, as he did 
not want to stop his nithya karma in the middle(otherwise he had to 
do the praayacchitham later). Perumal, via archaka avesam, asked the 
seemaan-thaangigal to move on to the next house. In that house, 
there was a pathi-virathai who was serving food to her husband who 
was also a brahmanar and parama-bhagavathar. She told the archakar 
that she has to complete the bhagavatha kainkaryam and then only she 
could come out to worship perumal. Archakar was told by the lord to 
wait there until she comes. When asked why, lord replied to the 
archakar as follows:
The previous brahmanar was performing the nithyakarma only as a step 
towards attaining the lord. When the lord himself was at his door 
step, he ignored the lord. So, the lord decided that the brahmana 
would come to the lord with his own efforts(uddharanam). In the 
latter case, perumal loved to stay and wait(avatharanam) for those 
who performed the bhagavatha kainkaryam as their prime kainkaryam.

This example, by no means, is to say that Sandhyavandhanam could be 
ignored. It only shows the bhavam of people of different levels of 
prapatti.

So, what Shri Venkatesan and Nappinnai mentioned makes sense - but 
is not generic to all. Those who think they are involved in better 
kainkaryams than nithyakarmas, could ignore the nithyakarma as well 
at that juncture. Same was the case with our acharyas and hence the 
acharya vaibhavam was quoted. For those who do not feel that much 
involvement, they must, as a beginner, follow the shastras blindly. 
Later, an Acharya kataaksham will take over them and will change 
their perspective/bhavam. So, doing sandhyavandhanam, for a layman, 
is a must(ofcourse, this is only for those for whom it has been 
recommended by vedas).

So, let us understand the different perspectives,respect and enjoy 
the same.

Mistakes and misinterpretations are my pride as no one could compete 
with me on the same:) All other credits go to my swami.

Sarva Aparaadhaan Kshamasva.

Adiyen,
Ramanuja Dasan

--- In ramanuja@xxxxxxxxxxxxxxx, "apramanujam" <apramanujam@xxxx> 
wrote:
> 
> Dear Bhagavathas,
> I was really happy to see Smt.Sumitra's mail, as she has 
> written whatever I wanted to write. To add a few more lines to her 
> mail regarding the Anushtanam's followed by our poorvacharyars,
> Our Ramanuja Sampradhayam emphasizes Seshathvam and 
> Parathanthriyam and also "Melaiyar seivangal". A Seshan cannot ask 
> questions nor he cannot do researches on the statements of his 
master.
> (this is against our Sampradhayam). so all we need to do is to 
follow 
> simply.
> Eventhough, I understand that it is difficult to follow(esp 
when 
> it comes to Sandhya) lets not find justifications for not doing as 
it 
> been rightly quoted in the mail "Avan manam kanni pOga nAm 
> kAranamAgalAmA?".If we start doing this way, then the future 
> generations will come with more questions such as "what is 
scientific 
> reason for doing Thiruvaradhanam, why should I go to temple as 
> Perumal is there in my heart as Antharyami etc. etc."
> When our Ramanuja found it difficult for people like us(the 
> regular samsari) to do the three Yogas to attain our Beloved Lord 
and 
> made "Saranagathi" the best way, then why didn't he change other 
> karmas too? Are we that qualified to question them and change them?
> 
> Kshmikka prarthikkiren,
> 
> adiyen
> ramanujam





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