Sandhya Vandanam

We find that so many of us have skipped doing Sandhyaa vandanam for so
long. What can we do now? Is there no redemption for us?

Answer:
Azhagiya singhar once said that in the first place, one should feel REALLY
REALLY sorry for the lapses so far and then resolve never again to commit such
lapses in future, come what may. This is called ?NirvEdam?- (Sincere regret.)
and this NirvEdam is the ?Parihaaram? for the sins of commission and omission.
It is never too late in life to resume doing duties. One need not be ashamed of
resuming doing Sandhyaa vandanam.

If you are heading the wrong way, God allows you a "U" turn!

If for some unavoidable circumstances, it is not possible to do the rite on any
particular occasion, one should ?pull up? the arrears at the earliest
opportunity. There is actually a special ?Sankalpam? for this. It runs like
this;

?PoorvEdhyu: ananushTitam??. Karma adya aham karishyE?

The bottom line is that from now on, the performance should NEVER be given up.
If and when your ?NirvEdam is genuine, you will not commit the same mistake
again.






SIGNIFICANCE OF ?SANDHYAAVANDANAM?
(ANBIL RAMASWAMY)
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SANDYAA VANDANAM ? Part 1

WHAT IS THE PURPOSE OF LIFE?
Are there any goals to be achieved? Does life consist only of the routine of
eating, mating, dating and muting that lies between birth and death? Is
there anything that lies beyond what meets the eye? What are the objectives
of life here? Where do we go from here? Quo Vadis?

These are some of the questions that have engaged the earnest consideration
of thinkers all over the world from time immemorial. But, long before others
could even comprehend the purpose of life, Hinduism had not only identified
the answers but had also classified them as Dharma (Virtue), Artha (Material
prosperity), Kaama (Hedonic pleasures) and Moksha (Salvation). It will be
seen that the secondary objectives of Artha and Kama have been adroitly
sandwiched between the primary objectives of Dharma and Moksha. This is to
emphasize that they should be regulated on Dharmic principles, if one wants
salvation, the ultimate objective of life.

HOW DO WE GET THIS KNOWLEDGE?
We get this knowledge from the Vedas, the basic and the most sacred of
scriptures of Hinduism. The word ?Veda? means ?knowledge? ? knowledge of
Brahman and how to attain Brahman, which in other words, means ?Moksha?. The
Vedas have laid down various rites for this purpose called ?Samskaras? or
rites.

WHAT IS UPANAYANAM?
The first rite or Samskara for a male child is ?Upa-nayanam?. ?Upa? means
?near? and ?nayanam? means, ?lead up to?- (i.e.) ?lead up near to Brahman?.
Investing the sacred thread called ?YagnOpavitam? does this.

WHAT IS YAGJNOPAVITAM?
This is a thread worn around the body from left shoulder to navel and back
to left shoulder via the back. The ?YagjnOpavitam? or the ?sacred thread? is
regarded as born with the creator God - the four faced Brahma Himself and
therefore, considered pure (pavitram) and should not be used as a kind of
key holder or a scrubber to relieve itching! ?YagjnOpavitam paramam
pavitram, prajaapate: yath saha-jam? (saha-jam = born together)

WHO IS A ?BRAHMACHARi??
On this investiture, the boy becomes a Brahmachari (celibate) ?Brahmacharya?
entitles him to commence his studies of Vedas. For the Brahmachari, celibacy
is his forte, discipline is his norm, devotion to his Guru is his duty and
concentration in studies (Vedic studies) is his vocation. In fact, the rite
is considered to confer on him ?a second birth? and he is thereafter called
a ?Dvi-ja?- meaning ?twice-born?, (the first birth being of course the
biological birth). There is a famous slOka that says that one may be known
as a Brahmin by birth, a twice-born (Dvija) by Samskara, a learned person
(Vipra) by education and a Vedic exponent (SrOtriya) by acquiring all the
three.
?janmanaa BraahmaNo jnEya: samskaarai: Dvija uchyate /
vipratvam vidyayaa chaapi thribi: srOtriya uchyate //?

WHAT IS ?GAYATRI MANTRAM??
This is accompanied by his initiation into the ?Mantra? called ?Gaayatri
Mantra?.
The word ?Gaayatri? means, ?That which protects the one who chants the
mantra ? ?Gaayantham thraayate iti Gaayatri?.

WHAT IS ?SANDHYA VANDANAM??
After going thorough this rite, one is required to perform what is known as
?Sandhyaa Vandanam?- celebrating the ?Communion with Brahman?. This is
required to be done thrice daily in the morning at dawn, at midday when the
Sun is at its zenith and in the evening at dusk. This means not only the
conjunction of day and night but also communion of the individual soul
(Jivaatma) with the Universal soul (Paramaatma). This thrice performed
?Sandhyaa Vandanam? daily is called a ?Nitya karma? (i.e) ?to be done daily?
as distinct from ?Naimittika karma? which is ?to be done occasionally?.

WHY SHOULD WE DO ALL THESE?
The Scriptures declare that the Vedas including Samhitas, Braahmanas,
Aranyakas and Upanishads (collectively known as Sruthi or heard) and the
epics and lore contained in Itihaasas, Puranas and Agamas etc (collectively
known as Smritis or remembered) are verily the command of the Supreme Lord.
Vishnu Dharmottaram 6.31 cautions -
?Sruti Smriti mamaiva aagjnaa ya: tham ullanghya vartate /
Aagjnaachedee mama DrOhi math bhaktOpi na vaishNava:?
Meaning
?Sruti and Smriti are my commandments. Anyone who fails to carry out these
commands will be considered traitors.
We know what happens when we transgress the ?rule of law? even in our
mundane world. It is equally so, when we transgress the ?laws of the Lord?.
And, doing Sandhyaa Vandanam is the foremost ?Nitya karma? that cannot be
skipped under any circumstances.

WHAT HAPPENS IF WE FAIL TO DO THIS?
Daksha Smriti 2.27 further avers:
?Sandhyaa heena: asuchir nityam anarha: sarva karmasu /
yad anyath kuruthe karma na tasya phalbhaag bhavEth?//
Meaning:
?The one who does not perform Sandhyaa Vandanam is deemed impure forever and
is unfit to do any other karma. Without doing Sandhyaa Vandanam, any karma
done by him like studying scriptures (PaaraayaNam), chanting prayers
(StOtras), offering gifts (Daanam), performing ceremonies and even going to
temples to worship - will all be futile and fruitless?.

WHAT IF WE HAVE NO TIME FOR THIS?
The whole exercise will take no more than 8 minutes for each and totally 24
minutes in all. We have 24 hors in a day out of which we need to set apart a
bare 24 minutes for all this. - The least price one has to pay for the
privilege of access to ?Gaayatri", the most sacred and priceless of all
mantras of Hinduism.

WHAT ARE THE COMPONENTS OF SANDYA VANDANAM?
Sandhyaa Vandanam consists of two parts, ?Jala bhaaga? (Water part) and
?Japa bhaaga? (Meditation part).
JALA BHAAGA consists of -
?Achamanam? - sipping of water,
?PrOkshaNam? ? sprinkling of water
?Praasanam? - sipping of water again and
?Arghyam? - offering of water - all done with appropriate mantras.
More about these later.

WHY WATER IS SO IMPORTANT?
Water is one of the most natural elements and symbolizes the power of
sanctity inherent in nature capable of ensuring a spiritual upsurge. The
human being is a bodily natural one. Naturally, religion hooks the physical
aspects of nature like water with those of the human embodiment,
synchronizing dramatically the interaction between the two sanctifying each
other within the environment of the sacred world. Here, a meaningful meeting
takes place between the Macrocosm and the Microcosm.

JAPA BHAAGA consists of -
?Aasanam? - Invoking the earth on which the person is seated calling upon it
to keep the place pure.
?PraNaayaamam? (breath control)
?Mantra Japam?- The most important part of meditation is the recitation of
the Gaayatri Mantra.
?Upasthaanam? standing up and bidding farewell to Gaayatri Devi,
?Abhivaadanam? ceremonial offering of obeisance to the ?Dik devatas?
(deities presiding over the different directions) and the whole spiritual
exercise concludes with ?Saatvika Tyaagam?- dedicating it to the Supreme
Lord.

IMPORTANT NOTE:
ALL THE MANTRAS OF SANDHYAA VANDANAM ARE FROM THE VEDAS AND, THEREFORE,
SHOULD BE LEARNED ONLY PERSONALLY AT THE FEET OF AN ACHAARYA AND NOT FROM
BOOKS ETC. WHICH MAY, HOWEVER, BE USED AS AIDE-DE-MEMOIR. USUALLY, THE
FATHER, WHO IS THE PRACTITIONER OF THE RITUAL, ACTS AS THE ACHAARYA FOR THIS
PURPOSE.




Q1. If Sandhyaavandanam (SV) is so important, why have we not understood it so
far?

A: This is partly because our elders did not tell (us, kids) convincingly on
the importance of the rite. However, the present day elders are not wholly
to blame. In the olden days, kids were mortally afraid of their parents.
They did not dare to ask questions. Even if some put questions, the elders
of those days dismissed them dubbing them as ?Hytukas? (those who heckle by
demanding all the time reasons for everything), ?Kuyuktas? (those who
misinterpret) ?Jalpas? (prasttlers), ?Naastikas? (atheists), KudrishTis?
(those whose views are distorted), ?VitaNDaavaadins? (those indulging in
vain arguments), ?PaashaNdis? (heretics) etc. and demanded unquestioning and
implicit obedience to parents and elders. The result was that the kids of
those days grew up without any opportunity to learn the significance.

When they, in their turn, became parents they were reduced to the
unenviable position of not being able to explain and provide convincing
replies to present day kids who are not satisfied with anything less than a
rational explanation for whatever they are asked to do (including SV).

Thus Upanayanam and SV (that forms an integral part of it) had become a
meaningless ritual, to be resorted to only as a necessary evil, perhaps as a
prelude to getting the bachelor get married. In fact, the father who is
supposed to act as the ?UpadEsakar? at Upanayanam is required to do Gaayatri
Japam 12000 times to become fit to initiate the son. When the father himself
is in default and has missed doing SV, how could he enforce the discipline
on the son?
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Q2. If our elders have not instructed us, how else can we get to know the
importance of SV and, for that matter, any other rites and rituals?

A: We generally acquire knowledge through three sources, namely,
?Pratyaksham? (Direct experience) ?Anumaanam? (Inference or Logic) and
?PramaaNam? (Authority).
?Pratyaksham? (Direct experience) is beset with its own infirmities and get
vitiated and distort perceptions because it depends on sense and motor
organs that might not always send the correct signals to the brain.
?Anumaanam? (Inference or Logic) is full of pitfalls and imponderables and
therefore is not quite dependable.
?PramaaNam? (Authority): For us, who believe in the Vedas (Aastikas), the
best bet is ?PramaaNam? (Authority), not any authority but expressions of
?Aaptas? (those who could be trusted to tell the truth). These are provided
by Saastras (Srutis and Smritis) that are but the commands of the Lord. For
example, the second Anuvaaka of second Prasna in Taittreeya AraNyaka of
Yajurveda explains the procedure of SV in great detail. Chandoghya Upanishad
and Isaavaasya Upanishad of Sukla Yajur Veda and many Puranas like Devi
Bhagavatam (11th Skandam, Adhyaayams 16, 17 and 19) give clear guidelines
especially on SV. These have been mastered by ?Mantra DrishTas? who have no
ulterior motives, nothing to gain for themselves except for the satisfaction
of sharing their experiences with the rest of mankind and for the benefit of
mankind.

The wordings of Vedic scriptures being in the form of aphorisms might lend
themselves to varied interpretations. And, herein enters what we call
?AnushTaanam? or ?SishTaachaaram? (the traditional code of conduct practiced
by great teachers). When in doubt, these Gurus definitely lend their helping
hand to advise us on the right course of action in tune with the true tenor,
spirit and contemplation of the scriptural dicta.

Thus, PramaaNam and SishTaachaaram are very valuable sources of knowledge
enough to guide us on the right path. Lord KrishNa advises how the Sishya
should approach a Guru for getting his doubts cleared: ?He should approach
not with a challenging or cynical mood but with humility and earnest
yearning to learn combined with a spirit of serving the master. The master
who has mastered the eternal truths would instruct these truths to the
Sishya?
Tad viddhi PraNipaatEna pariprasnEna sEvayaa?
upadEkshyanti tE Jnaanam jnaaninas Tatttva darsina:// (BG IV.34)
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Q3. Does this mean that doing SV itself will yield the desired results?

A: First, we should understand what is the ?desired results? The entire
gamut of scriptures has only one objective, namely attaining Moksham. For
those desirous of Moksham (Mumukshus), the only way to attain it is by
observing the rites and rituals ordained in the Saastras (irrespective of
whether it entails any results). In fact, we are told that while performing
SV does not yield any PuNyam, not doing entails Paapam. Saastras emphasize
that ?Nivrutti Dharma? (not doing what is PROSCRIBED in Saastras) is more
important than even ?Pravritti Dharma? (doing what is PRESCRIBED in the
Saastras). Missing SV is prohibited in no uncertain terms. This means that
we can never ever skip SV under any circumstances.

It is matter of scientific proof that all actions result in reactions. In
other words, no action can go without yielding results. Then, what is the
result of doing SV? We are advised that we should dedicate all our actions
to the Lord. That is why both at the beginning and conclusion of any ritual
we dedicate them to Bhagavaan, via ?Saatvika Thyaagam?.

?KaayEna vaachaa manasEndriyair vaa Bhuddhyaatmanaa vaa prakritEr
svabhaavaat
KarOmi Yad yad Sakalam parasmai NaaraayaNEti samarpayaami?

In this case, the fruit accrues, not to the practitioner but to Bhagavaan.
And, this is the result we prayed for. This is called ?Nishkaamya Karma? as
described in BG: ?KarmaNyEva adhikaaris tE maa phalEshu kadaachana?
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Q4. In the olden days, people had lot of leisure on their hands or had
nothing else to do and so they could devote time for SV etc. Can we expect
people struggling for existence in the modern age to find time for such
observances when one has to race with hectic activity?

A: It is not as if life has become hectic only now. The struggle for
existence has been there ever since man appeared on earth. In fact, with all
the modern gadgets that earlier generations could not even dream of, life
has become much easier today than ever before, relieving lot of monotonous
chores and leaving man to indulge in couch potato pleasures like watching
endlessly the idiot box. While we are converting luxuries into necessities,
the people of yore had to struggle even for the bare necessities of life
and, therefore, learned to treat many of their necessities into luxuries
that they had to forego and found time enough for SV. A slight readjustment
of lifestyle would release enough time for us to attend to these holy
observances.

SV needs only about 24 minutes for the 3 occasions put together.
In a day of 24 hours, can we not find 24 minutes for this important duty?

Let us remember that SV is not a useless superstition. Saastras and
Achaaryas have time and again emphasized that performing SV is the minimum
of sum total of religious observances. It is an exercise physical, psychic
and spiritual all at once. It should not be done, as some people do, as if
by force of habit or as a kind of innocuous indulgence! Nor should it be
deemed as doing some favor to some one else. If anything, you do yourself a
favor by doing a duty enjoined on you!
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Q5. What exactly is meant by ?Sandhyaa Vandanam??

A: ?Sandhya? means ?Meeting point? and ?Vandanam? means ?Prayer? or
?obeisance?. While anytime is time for prayers, the Saastras have identified
3 ?meeting points? when prayers have to be especially efficacious.
?Praatah? ? The point of time when night meets day- Dawn
?Saayam? ? The point of time when day meets night- Dusk
?Madhya?? The point of time when forenoon meets the afternoon-
In other words, it is the point of time when the shortening shadow of the
morning meets the lengthening shadow of the afternoon. (i.e) at mid day.

We are advised that IDEALLY, Jala- Bhaaga (water offering) for
Pratah-Sandhya should be done just immediately before daybreak when the
stars are still seen and the ?Upasthaana of Japa-Bhaga should be done at the
time of Sunrise. Similarly, the Jala-Bhaga during Saayam-Sandhyaa should be
done while the Sun starts to set and Japa-Bhaga continued thereafter.
Madhyahnikam should be done just when the Sun is at its zenith.
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Q6: What if we are not able to do the SV at these prescribed points of time?

A: Saastras have recognized the possibility of our missing these ?points of
time? for whatever reason and have provided exceptions. Thus, for example,
the procedure provides for a built-in ?kaalaatheeta praayaschitta arghyam?-
an additional offering of water by way of atoning for the delay involved.

It should be remembered that this is only an EXCEPTION to be resorted to in
extraordinary circumstances and we should not ?make the exception the rule?!
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Q7: What if we miss doing the SV, for example, while on a long Journey?

A: Sometimes, it may happen that due to compelling circumstances, we may
have to miss doing SV once in a way. Acharyas, out of their infinite
compassion for us, have given us several alternatives to resolve the issue.

A special Sankalpam is made the first time we resume doing SV to make up for
the missed occasion (s). ?poorvEDhyu: an-anushTitam
praartah/Maadhyaahnika/Saayam Sandhyaam karishyE?
While on long journeys out of town, when water may not be readily available,
we can recite the mantras silently (Maanaseekam). And do the elaborate
procedure when water becomes available.
When someone is sick or bedridden and is not able to physically perform the
procedures, he can request another Bhaagavata or family member to do it on
his behalf.

Again, it should be remembered that these are only EXCEPTIONS and cannot be
adopted as the rule itself!
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Q8. Should one take bath every time before doing SV?

A: It is not necessary to take bath EVERY TIME before doing SV though that
would be desirable, if possible and practicable. But, taking bath at least
once in the morning to keep one clean and fresh for any activity ? religious
or mundane would bestow a refreshing feeling so necessary for better
concentration.
Also, one of the 5 forms of the Lord is called ?Haardam? which means that
one of his abodes is the very heart of all Jivaas. As the Lord resides in
our heart as ?antaryaami? (indweller) our body automatically becomes a
temple. And, it behooves us to keep this temple clean.
As Rabindra Nath Tagore put it:
?Life of my Life
I shall ever keep my body pure
Knowing that thy living touch
is upon all my limbs? (Gitanjali)

Saastras recommend 7 kinds of ?Snaanams? as follows:
VaaruNam, Bhowmam, AagnEyam, Vaayavyam, Divyam, Mantramam and Maanasam
For those who cannot take a full bath completely dipping the head and body
under water, the Saastras prescribe ?PrOkshaNam?- Sprinkling water uttering
the mantra ?AaapOhishTaa mayO bhuvah? etc. This is ?Mantra Snaanam?.
Another alternative is doing ?manta snaanam? by reciting the slOkam:
?apavitra pavitrO vaa sarvaavastaam gatOpi vaa/
Yah smarEth PuNDareekaaksham sah baahya api antaras Suchih?
One who cannot do even this due to illness or other compelling reasons,
there is also a ?Maanaseeka Snaanam? in which one could meditate on the Lord
in his form adorning Sankha, Chakra, Gadha etc., with Ganga waters flowing
from his toes and flowing over the head of the patient.

It should be understood that one who is capable of taking a regular bath
should not resort to the easier ones of ?Mantra Snaanam? or ?Maanasika
Snaanam? meant only for ?a-saktas? (disabled)

Some points to remember:
1. We are advised to take bath in cold water and drink hot water
to keep ourselves healthy -
just the opposite of what we are doing!
Of course, for the same health reasons, a patient may take
bath in warm water. This is so in a hot climate like India
but in cold places, some marginal adjustments are needed,
practically speaking!

2. Only water from such bodies of water like
well,tank,lake and flowing river are allowed.
Except on Thai and AaDi Amaavasya days, sea bath
is not advised. Even here, there is an exception:
One can take bath in sea at TiruppullaaNI (Nava paashaaNam.)
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Q9. Why should we wear the sacred mark?

A: ?Tirumann? (white clay) and ?Sri ChurNam? (red or yellow saffron powder)
worn by VaishNavas and the ?Vibhooti? (ash) worn by Saivas on their forehead
and the ?Kumkumam? (saffron powder prepared from turmeric roots) worn by the
womenfolk are auspicious and sacred marks that constantly remind them that
they came from dust and would ultimately be returning to dust. This reminder
is meant to chasten the mind by highlighting the impermanence and
perishability of this existence and thus instill a sense of humility and to
dispel ego inherent in humanity.

These ?Caste marks? as they are called, also serve the purpose in religion
akin to the purpose served by badges, medals, stripes in defense and Police
establishments. They constitute what we know as ?ID? cards that indicate the
status and the class of the wearer and the functions that they belong to.
They are like the formal dress insisted upon during parties and special
gatherings to differentiate the participants from other ?lay? and ?mere
mortals?!

Modern computer is activated by soft feather touch of the keys on the
keyboard. Similarly, our physical body with the nerve endings would respond
to mere soft ?acutouch? provided the touch is administered in conjunction
with the relevant mantras. No ?Acupuncture? or ?Acupressure? would be needed
to activate these nerve endings and the mere touch would do the magic. While
applying these sacred marks and when doing SV, we touch with appropriate
mantras these spots that are known to suck the impurities imperceptibly.
These have been integrated in our daily chores as an in-built discipline.
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Q10.Can we wear only ?Tirumann? or only ?SrI ChurNam??

A: The sacred marks of VaishNavas is said to represent both PerumaaL and
Thaayaar. It is laid down that the scared marks should be worn on 12
different spots where the Lord is said to reside in his ?Sub-Vyuha? forms.
Achaaryas advise that at least on important occasions like Amaavaasya etc
the marks should be worn on all the 12 spots. On other days, one should wear
at least on the forehead and at the back of the neck.

Achaaryas used to say that one who wears only ?SrichurNam? belongs to
?RaavaNa-gOshTi?, because RaavaNa preferred to abduct Sri Sita and to
exclude Sri Rama. And, one who wears only ?Tirumann? belongs to
?Soorpanakhaa gOshTi? because she preferred to marry Sri Rama to the
exclusion of Sri Sita. We know what happened to their respective fates.
Also, ?Tirumann? is worn only during performing ?PrEta samskaaram? (last
rites of the dead person) as per the Saastric injunctions on the subject of
?apara kaaryams?.

-----------------------------------------------
11. 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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