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SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.07 / ISSUE # 41 dated 17th February 2006
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EDITORIAL
Dear Bhagavatas:

We have been flooded with messages both in snail-mail and email as 
well as over phone, some of them congratulating us on the effort to 
re-educate the aspirants on SV. Some others have offered useful 
suggestions to deal with the subject. Sri V. Sadagopan Swami has 
offered to provide us with a DVD prepared under the personal 
supervision of asmad Achaaryan Srimad Andavan of Poundarikapuram 
Swami Asramam, Srirangam.

We did not expect that the subject would evoke so much spontaneous 
response among so many readers. We are beholden to all of them and 
offer our sincere thanks for the encouragement.

Several other Bhagavatas who had many questions in their mind but 
were either afraid or shy of asking have shot a volley of queries in 
the spirit of Lord KrishNa's dictum "Tad viddhi pratipaatEna 
pariprasnEna sEvayaa/".
(BG IV 34) For example, 

?       One not belonging to the "TraivarNikas" who says that he had 
his "BharNyaasam" at the feet of Azhagiyasinghar has asked whether 
any alternative was available for him to observe SV. 
?       Another one has sent a mail attaching the text of SV by 
Smaartas.
?       Yet another has asked for coaching in Rik and Saama Veda 
procedures. 
?       Some have sought further clarifications on topics already 
dealt with in the earlier issue. (SRS Vol.7-39). 

Though we cannot claim by any means to be either "Jnaani" or "Tattva 
Darsi" in terms of KrishNa's second part of the slOka quoted above -
 "upadEkshyanti tE Jnaanam jnaaninah Tattva darsinah//", we are 
tempted to provide answers to the best of knowledge and 
understanding, based on the inputs received during the kaalakshEpams 
on AnushTaana grantams at the feet of revered Achaaryas.

We are surprised that many more young and old (some in their fifties 
and sixties of age) have come up in the open to honestly acknowledge 
that they were remiss in doing this Nitya-karma over the years and 
request to be taught again.

When the Upanayanam investiture is made, a Brahmachaari is said to 
become a (Dvi-ja) meaning "Twice-born". The surge of interest 
exhibited by these aspirants for "Re-Initiation" would seem to 
generate a new genre that could be rightfully knighted as "Tri-ja" 
(Thrice- born)!
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IN THIS ISSUE
SANDHYAA VANDANAM -? Part 2 - 2
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN "SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
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ISSUES RELEASED
So far, 217 Regular issues of SRS have been released apart from 
Special Issues:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6 and
40 Issues of Vol. 7
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These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri Diwakar Kannan (diwakark@xxxxxxxxx)

You may also view the archives at http://www.ibiblio.org/sripedia 
maintained by Sri Srinivasan Sriram (ajiva_rts@xxxxxxxxx )

We strongly urge you to kindly peruse the "Regular Issues" archived 
in the "Files" Section and view the Contents at "srsindex.html" (Not 
the individual postings allowed for encouraging "Reader 
participation"). 

We are sure that you will be convinced of the quality of the contents.

IF you are satisfied with the quality and contents of "Sri Ranga Sri"-
Tell your friends to join by sending an email to
Srirangasri-subscribe@xxxxxxxxxxxxxxx

IF NOT: Tell us, as to how we may improve.

Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher, "Sri Ranga Sri"
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SANDHYAA VANDANAM -? Part 2 - 2
FAQs AND THE SIGNIFICANCE OF VARIOUS OBSERVANCES IN "SANDHYAAVANDANAM"
(ANBIL RAMASWAMY)
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Q11. Are there any benefits in doing SV, other than those mentioned 
in answer to Q 3?

A: In answer to Q 3, it was stated that doing SV does not yield 
any "PuNyam" and not doing it entails "Paapam" and dedicating the act 
to Bhagavaan through "Saatvika Thyaagam" the fruit accrues not to 
the  practitioner but to Bhagavaan since the act becomes one 
of "Nishkaamya Karma" (act bereft of desire for fruit).

Many Bhaagavatas have pointed out, though not desired by the 
practitioner, the Karma may bestow on the practitioner several other 
benefits and desired me to write on this. Here are some of the 
benefits that SV bestows as a bonus (aanushangikam) 

1.      It instills a certain discipline because observing the ritual 
at appropriate times invests a sense of regularity, which in itself 
is a sin-qua-non for an orderly life. It is discipline that 
distinguishes an organized regiment from a motley rabble; it is 
discipline that differentiates a genuine yogi from a fake one.

2.      During Maadhyahnikam when we view the Sun, we pray that we 
should live to see one hundred autumns. This  definitely is a bonus, 
when we consider that ancient sages who adhered to the regular and 
proper performance of SV lived a 100 years like for example, Bhagavad 
Ramanuja (120 years) and Swami Desika (101 years).

3.      "The Gaayatri Japam" that forms the crux of the Japa Bhaagam 
prays for "kindling the intellect" (DheeyO Yo nah prachOdayaat)     
which means that we seek to have clear intellect for properly 
comprehending the means and goal of human existence. This "kindling 
of intellect" is the foundation of all knowledge. And, we 
know "Knowledge is Power". Who does not like to acquire this power? 
Is this not a rich and valuable benefit for the seeker of truth that 
SV bestows?  

Another subtle point to note in this connection is that even a kid of 
just 8 years of age prays for this knowledge not for himself alone 
but for all of us (nah). What a universal appeal for all humanity!

4.      Sesha Samhitai 14-50 says that one should bring to light the 
glory of his Achaarya while keeping the Mantra initiated by him a 
close secret. And, it proceeds to caution that by not publicizing the 
former and publicizing the mantra would result in the decline of 
spiritual wealth and spiritual longevity.
        "gurum prakaasayEt dheemaan mantram yatnEna gOpayEt/
        aprakaasa prakaasaabhyaam ksheeyatE Sampad aayushee // "
        It is clear from the above that one who carefully preserves 
the mantram (initiated to him during Upanayanam) will be assured of 
wealth and long life. This should instill confidence in the 
practitioner to perform SV regularly, if he desires to reap these 
fruits.

5.      There is a PramaaNa slOkam which says that great Mahrishis 
lived long in the olden days by performing SV. SV ensures not only 
long life but also Jnaanam (knowledge), Yasas (renown), Keerthim 
(fame) and Brahma tEjas (luster).
        Rishaya: dheergha sandhyatvaat dheergham aayuh avaapnuvat/   
pragjnaam yasas ch keerthim cha Brahma varchasamEva cha //

6.      There is a clear warning that even the Vedas would not purify 
one who does not do SV: "Aachaara heenam na punanti vEdaah"

7.      Another PramaaNam confirms that doing SV confers on a person 
eligibility to engage in other religious karmas. In other words, one 
who skips SV is rendered unfit to do any other karma. 
        "Aachaara mita sruti vihita sandhyaavandanaadE: / 
        karmaantaraa adhikaara sampaadanam phalamiti tu sveekritam// »
Gaining this eligibility is itself a great benefit lest other karmas 
like visiting temples, doing PaaraayaNam, donating to charities etc 
should become futile in the absence of SV.
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Q.12. How to make sure that these benefits actually accrue?

A: This is a hypothetical question. "No man becomes a saint in his 
sleep" is a popular adage. Ask people who have been doing SV for long 
without break. The "Brahma tEjas" that they acquire is an 
indisputable fact. The practitioner would palpably feel a sea change 
in his perception and attitude, a spiritually elevating experience, a 
better and clearer understanding of the esoteric nuances - not 
immediately but over a period of consistent and persistent observance 
of the "Nitya karma". This experience can be well within your reach, 
if you also do likewise.
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Q.13. Is there any evidence to show of any personage in our 
scriptures having done SV?

A: In fact, there are numerous instances in which even Bhagavaan, 
when he took human form did adhere to SV, apart from other human 
beings. For example,

?       Sage Viswaamitra woke up Sri Rama saying that it was time to 
do SV. "Kousalyaa suprajaa Rama! Poorvaa sandhyaa pravartatE/
        uttishTa nara saardoola, kartavyam deivam aahnikam" 
Is not Sri Rama known as "RamO vigrahavaan Dharmah" ?
 "personification of Dharma"

?       As KrishNa, we see that he takes permission of RukmiNi and 
goes to perform SV. In Bhagavad Gita, KrishNa says: that he never 
gives up doing his "karma" even though there is nothing whatsoever in 
the three worlds that ought to be done, there is nothing un-obtained 
that ought to be obtained. 
"Na mE paartha asti kartavyam trishu lOkEshu kimchana /
        naan avaaptam avaaptavyam varta Eva cha KarmaNi//" (Bg III.22)
He explains why still he does not give up doing "karma". It is 
because, "If at any time, I do not keep myself engaged in: karma" men 
will follow my path and I will be guilty of spoiling them"
Yadi hi aham na vartEyam jaatu karmaNyatandrita: /
Mama vartma anuvartantE manushyaa: paartha! Sarvasa:// (BG III.24)

Is not KrishNa known as "KrishNam Dharmam Sanaatanam"?

?       We learn from Swami Desika's Srimad Rahasya Traya Saaram that 
Bhagavad Ramanuja, who established our Darsanam, is reported to have 
got up with great effort o stand for offering arghyam even at a ripe 
old age of 120 years. This shows that "arghyam" should not be offered 
while being seated.

?       PiraaTTi has commanded that we should not transgress Vedic 
apachaaram even in thought.
         "maneeshi Vaidika apachaaram manasaapi na langayEt"

?       VEdam enjoins  us to follow Dharma "Dharmam chara" which 
includes doing SV.

?       We learn from Srimad Valmiki Ramayanam, that Vaali crushed 
RaavaNa when the latter troubled him during SV and would not release 
him till the completion of the Nitya Karma. We also learn that for 
this fault, he hung RaavaNa like an insect at the canopy of the 
cradle of his son Angata.

?       Visravas, father of RaavaNa is also known to have done SV.
?       When VibheeshaNa was taking the image of Lord Ranganatha to 
Lanka, placed the image between the two rivers of Kaveri and KoLLiDam 
for doing SV. 

?       VibheeshaNa prayed to Brahma that even in the face of grave 
danger, his mind should always be riveted to "Dharma":
        "Parama aapad gatasyaapi dhrmE mama mathir bhavEt"
This shows how even though he was a Raakshasa, his earnestness to 
tread the path of Dharma.

?       Akrura is reported to have done SV at a river side when he 
was proceeding to GOkulam to fetch KrishNa to Mathura.

?       We also learn that when KarNa was doing SV, someone 
approached him for food and he directed that person with his left 
thumb in the direction where he could get food, because he could not 
interrupt the observance.

Why were they all so meticulous about doing SV? 

It is because, SV is an "Agnjaa kainkaryams" (Obligatory as the very 
command of the Lord) that cannot be missed under any circumstances.
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To Continue SV 2-3
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