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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