Narayana Mantram and Picture

[Guest guest]

Dear Devotees of the lord,

 

Srimathe Ramanujaya Namaha !

Jai Sriman Narayanaya!

 

Few months ago in one of the satsang, I saw a beautiful picture of Sri.Lakshmi

Naryana Permual along with all the Alwars. Does anybody has a copy of this

picture. I will pay for shipping. please let me know.

 

Also, before reciting "OM Namo Narayanaya" mantram, do I need to do Anga Nysam

and Kara Nysam, if yes, can you please send me the same. Thanks again.

 

Kasturi Teralandur.

[Guest guest]

ramanuja, "Teralandur Kasturi" <tkastur@m...>

wrote:

> Dear Devotees of the lord,

>

> Srimathe Ramanujaya Namaha !

> Jai Sriman Narayanaya!

>

> Few months ago in one of the satsang, I saw a beautiful picture of

Sri.Lakshmi Naryana Permual along with all the Alwars. Does anybody

has a copy of this picture. I will pay for shipping. please let me

know.

>

> Also, before reciting "OM Namo Narayanaya" mantram, do I need to do

Anga Nysam and Kara Nysam, if yes, can you please send me the same.

Thanks again.

 

Dear Sriman/Smt Kasturi,

 

Narayana Mantra Japam is not prescribed in the sampradAyam. As a

custom, u can chant it once while meditating on your GuruparamparA

(as taught by your AchArya) without any anga/kara nyAsam.

 

The stress is not mantrArtham or meaning of the mantra and trying to

adhere to it in day-to-day life.

 

Dasan

Vishnu

>

> Kasturi Teralandur.

[Guest guest]

Dear Sri Vishnu,

 

"The stress is not mantrArtham or meaning of the

mantra and trying to adhere to it in day-to-day life".

 

Can you please give some references (or, pointing me

to them would suffice too) that re-inforce this view?

This sort of is one of the few questions I had joining

this group in the first place...

 

With kind regards,

Raghuram

 

--- Vishnu <vsmvishnu wrote:

> ramanuja, "Teralandur

> Kasturi" <tkastur@m...>

> wrote:

> > Dear Devotees of the lord,

> >

> > Srimathe Ramanujaya Namaha !

> > Jai Sriman Narayanaya!

> >

> > Few months ago in one of the satsang, I saw a

> beautiful picture of

> Sri.Lakshmi Naryana Permual along with all the

> Alwars. Does anybody

> has a copy of this picture. I will pay for shipping.

> please let me

> know.

> >

> > Also, before reciting "OM Namo Narayanaya"

> mantram, do I need to do

> Anga Nysam and Kara Nysam, if yes, can you please

> send me the same.

> Thanks again.

>

> Dear Sriman/Smt Kasturi,

>

> Narayana Mantra Japam is not prescribed in the

> sampradAyam. As a

> custom, u can chant it once while meditating on your

> GuruparamparA

> (as taught by your AchArya) without any anga/kara

> nyAsam.

>

> The stress is not mantrArtham or meaning of the

> mantra and trying to

> adhere to it in day-to-day life.

>

> Dasan

> Vishnu

> >

> > Kasturi Teralandur.

>

>

>

> azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

>

>

> Links

>

>

> ramanuja/

>

>

> ramanuja

>

> Your

>

>

>

 

 

 

 

SiteBuilder - Free web site building tool. Try it!

http://webhosting./ps/sb/

[Guest guest]

I would beg to differ with Sri Vishnu on this. Mu:la Mantram is the

highest and most accessible of all mantrams, and can be chanted silently

at certain times of the day when prescribed by the a:cha:rya. From what

I have learned, contemplation on the thirumantram can follow the

ga:yatri during the performance of trika:la sandhya vandanam, and also

in place of ga:yatri by those who have not been initiated into it. It

should be noted, however, that unlike the ga:yatri, which has specific

count, the ashta:kshari should just be meditated upon without counting

the number of times that it has been chanted.

 

But, it is important to note that meditation on this mantram should only

be performed when it prescribed and how it is prescribed by an

a:cha:rya. And, as Sri Vishnu has stated, learning about and trying to

live life in accordance with its meaning is just as important as simply

meditating upon it.

 

Ramanuja dasan

Mohan

 

 

 

>

>

[Guest guest]

Adiyen Ramanuja Dasan

Pranams to all Bhagavathas

I heard that Gayathri should be recited by only by samskrutha manushya ie those

who underwent upanayanam>there is yet another gayathri meant for others called

smartha gayathri which gives same benifit.I suppose there is no such restiction

to recite THIRUMANTHRAM.I will be glad to know more on this subject.

Krishnamachary

 

Madhuri and Mohan <m_raghavan wrote:

I would beg to differ with Sri Vishnu on this. Mu:la Mantram is the

highest and most accessible of all mantrams, and can be chanted silently

at certain times of the day when prescribed by the a:cha:rya. From what

I have learned, contemplation on the thirumantram can follow the

ga:yatri during the performance of trika:la sandhya vandanam, and also

in place of ga:yatri by those who have not been initiated into it. It

should be noted, however, that unlike the ga:yatri, which has specific

count, the ashta:kshari should just be meditated upon without counting

the number of times that it has been chanted.

 

But, it is important to note that meditation on this mantram should only

be performed when it prescribed and how it is prescribed by an

a:cha:rya. And, as Sri Vishnu has stated, learning about and trying to

live life in accordance with its meaning is just as important as simply

meditating upon it.

 

Ramanuja dasan

Mohan

 

 

 

>

>

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

 

ramanuja/

 

ramanuja

 

 

 

 

 

 

SiteBuilder - Free web site building tool. Try it!

 

 

[Guest guest]

Dear bhagavatas,

 

There is no kAla (time), dEsa (place) or adhikAri niyamam to chant the

thirumantram. This has been very clearly explained by Swamy pillai ulagariyan

in his mumukshupadi. Any person who has got his samAsrayanam from his acharyan

gets this thirumanthra upadesam from his acharyan and from then on he has to

constantly meditate on this maha manthram and its meaning.

 

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

vedantham chary <vedantham_krishna wrote:

Adiyen Ramanuja Dasan

Pranams to all Bhagavathas

I heard that Gayathri should be recited by only by samskrutha manushya ie those

who underwent upanayanam>there is yet another gayathri meant for others called

smartha gayathri which gives same benifit.I suppose there is no such restiction

to recite THIRUMANTHRAM.I will be glad to know more on this subject.

Krishnamachary

 

Madhuri and Mohan <m_raghavan wrote:

I would beg to differ with Sri Vishnu on this. Mu:la Mantram is the

highest and most accessible of all mantrams, and can be chanted silently

at certain times of the day when prescribed by the a:cha:rya. From what

I have learned, contemplation on the thirumantram can follow the

ga:yatri during the performance of trika:la sandhya vandanam, and also

in place of ga:yatri by those who have not been initiated into it. It

should be noted, however, that unlike the ga:yatri, which has specific

count, the ashta:kshari should just be meditated upon without counting

the number of times that it has been chanted.

 

But, it is important to note that meditation on this mantram should only

be performed when it prescribed and how it is prescribed by an

a:cha:rya. And, as Sri Vishnu has stated, learning about and trying to

live life in accordance with its meaning is just as important as simply

meditating upon it.

 

Ramanuja dasan

Mohan

 

 

 

>

>

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

 

ramanuja/

 

ramanuja

 

 

 

 

 

 

SiteBuilder - Free web site building tool. Try it!

 

 

 

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

 

ramanuja/

 

ramanuja

 

 

 

 

 

 

SiteBuilder - Free web site building tool. Try it!

 

 

[Guest guest]

Respected Sriman Mohan,

 

There is no doubt that we all give utmost importance to mUla mantra

(ashtAksharI). I am trying to understand why many AchAryas do not

prescribe japam of the mantra.

 

I was just suggesting in my first mail to chant it once during

guruparamparA dhyAnam. Once can chant it umpteen times without

anga/kara nyAsam and attaching any importance to such chant.

 

Ritualizing the chant of the mantra and expecting spiritual benefits

out of it goes against the very meaning of the mantra as given by

AchArya ParASara Bhattar. This leads to conflict between gnAna and

anushtAna. Hence many AchAryas do not prescribe it as a spiritual

practice.

 

Certainly the mantra needs to be meditated upon (thought over) but

not the way gAyatrI/harE krshNa are chanted even without counting the

number. Such meditation can be meaningful and complete only in terms

of the meaning of the mantra.

 

The anushtAna of the meaning of the mantra is simple which involves

faith that He is my means and goal and wishing serviceability to Him.

AlwArs interpret such serviceability to the extent of being

serviceable to His devotees. Thus trying to adhere to the meaning of

the mantra brings in samskAra in the devotee which may even influence

one's material lifestyle. Hence the importance is for mantrArtha or

meaning of the mantra but not for the mantra (in a ritualisitc way).

 

adiyEn rAmAnuja dAsan

Vishnu

 

ramanuja, Madhuri and Mohan <m_raghavan@e...>

wrote:

> I would beg to differ with Sri Vishnu on this. Mu:la Mantram is

the

> highest and most accessible of all mantrams, and can be chanted

silently

> at certain times of the day when prescribed by the a:cha:rya. From

what

> I have learned, contemplation on the thirumantram can follow the

> ga:yatri during the performance of trika:la sandhya vandanam, and

also

> in place of ga:yatri by those who have not been initiated into it.

It

> should be noted, however, that unlike the ga:yatri, which has

specific

> count, the ashta:kshari should just be meditated upon without

counting

> the number of times that it has been chanted.

>

> But, it is important to note that meditation on this mantram should

only

> be performed when it prescribed and how it is prescribed by an

> a:cha:rya. And, as Sri Vishnu has stated, learning about and

trying to

> live life in accordance with its meaning is just as important as

simply

> meditating upon it.

>

> Ramanuja dasan

> Mohan

>

>

>

> >

> >

[Guest guest]

Sri Vishnu,

 

From this e-mail, I think that you and I are saying very much the same

thing, and apologize if I saw it differently in your original message.

I would concur with you that contemplation upon the meaning of the

mantra is most important, and not just its mere mechanical recitation.

Perhaps this is why most a:cha:ryas would limit prescribing it as a

formalized japam.

 

However, I do recall from my own readings and discussion with others

that part of the sandhya vandanam practice does involve taking a few

moments to contemplate on the thirumantram after formal recitation of

the ga:yatri. I think that the reason that no specific number or count

is specified would seem to indicate that this be a contemplation, and

not some sort of formalized ritual for ritual's sake.

 

Ramanuja dasan

Mohan

[Guest guest]

Asmad Gurubhyo Namaha

Srimathe Ramanujaya Namaha

 

Dear Swami,

The "formal recitation of the ga:yatri" is itself a mispractice that

is happening or atleast misunderstood. Gayatri needs to be chanted

while we contemplate upon the supreme. Azhwar says:

"peyarinaiye pundhiyal sindhiyaadhu oodhi uruvennum

andhiyaalaam payanangen?"

That is, Azhwar claims that, what would be the point of those

chantings that were done for the sake of count and not for the sake

of thinking about the bhagavan nama, during the sandhyavandhanam. So,

Gayathri must be chanted only while thinking/contemplating the

supreme - reason for the exact count of Gayathri(like 108, 1008 etc)

is not known to me - learned scholars may throw further light on

this. Chanting of Thirumanthram in addition to Gayathri as part of

this ritual, is optional, though not necessarily recommended by all

acharyas.

 

I apologize for my mistakes if any.

 

Adiyen,

Ramanuja Dasan

 

ramanuja, Madhuri and Mohan <m_raghavan@e...>

wrote:

> Sri Vishnu,

>

> From this e-mail, I think that you and I are saying very much the

same

> thing, and apologize if I saw it differently in your original

message.

> I would concur with you that contemplation upon the meaning of the

> mantra is most important, and not just its mere mechanical

recitation.

> Perhaps this is why most a:cha:ryas would limit prescribing it as a

> formalized japam.

>

> However, I do recall from my own readings and discussion with

others

> that part of the sandhya vandanam practice does involve taking a

few

> moments to contemplate on the thirumantram after formal recitation

of

> the ga:yatri. I think that the reason that no specific number or

count

> is specified would seem to indicate that this be a contemplation,

and

> not some sort of formalized ritual for ritual's sake.

>

> Ramanuja dasan

> Mohan

[Guest guest]

Sri:

Srimathe Ramanujaya nama:

Dear SriMahaVishnu,

I envy your name and your clarity of thought process

as well :-) With my maNdUka knowledge,I can feel that you have the

right perspective of TK sampradAyam. I feel that chanting mUla

manthram umpteen number of times defies TK sampradAyam completely and

also violates srI vacana bhUShaNam to the core if one gives stress to

and the benefits of the chanting as a ritual. When I read your

mails,my thoughts get sharpened and tuned. I miss your personal

mails. Once in a while,please send mails loaded with bhagavad

knowledge. Only a bhAgavatha like you can uplift souls like me with

viparIta j~nAnam.

 

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam

NC Nappinnai

 

ramanuja, "Vishnu" <vsmvishnu> wrote:

> Respected Sriman Mohan,

>

> There is no doubt that we all give utmost importance to mUla mantra

> (ashtAksharI). I am trying to understand why many AchAryas do not

> prescribe japam of the mantra.

>

> I was just suggesting in my first mail to chant it once during

> guruparamparA dhyAnam. Once can chant it umpteen times without

> anga/kara nyAsam and attaching any importance to such chant.

>

> Ritualizing the chant of the mantra and expecting spiritual

benefits

> out of it goes against the very meaning of the mantra as given by

> AchArya ParASara Bhattar. This leads to conflict between gnAna and

> anushtAna. Hence many AchAryas do not prescribe it as a spiritual

> practice.

>

> Certainly the mantra needs to be meditated upon (thought over) but

> not the way gAyatrI/harE krshNa are chanted even without counting

the

> number. Such meditation can be meaningful and complete only in

terms

> of the meaning of the mantra.

>

> The anushtAna of the meaning of the mantra is simple which involves

> faith that He is my means and goal and wishing serviceability to

Him.

> AlwArs interpret such serviceability to the extent of being

> serviceable to His devotees. Thus trying to adhere to the meaning

of

> the mantra brings in samskAra in the devotee which may even

influence

> one's material lifestyle. Hence the importance is for mantrArtha or

> meaning of the mantra but not for the mantra (in a ritualisitc way).

>

> adiyEn rAmAnuja dAsan

> Vishnu

[Guest guest]

ramanuja, "vaidhehi_nc" <nappinnai_nc> wrote:

> Sri:

> Srimathe Ramanujaya nama:

> Dear SriMahaVishnu,

 

Dear Ms Nappinnai,

 

I am undoubtedtly the least learned and the most ignorant in this forum.

 

You are right in saying that chanting ashtAksharI goes agaisnt the

principles of SrIvachana bhUshaNam (also mumukshuppadi). That is why

most of the Thenkalai AchAryas do not prescribe any sort of japam.

However, I did not want to project "not chanting it" as another

ritual. That is why I wrote that one can chant it umpteen times.

 

adiyEn rAmAnuja dAsan

Vishnu

 

> I envy your name and your clarity of thought process

> as well :-) With my maNdUka knowledge,I can feel that you have the

> right perspective of TK sampradAyam. I feel that chanting mUla

> manthram umpteen number of times defies TK sampradAyam completely and

> also violates srI vacana bhUShaNam to the core if one gives stress to

> and the benefits of the chanting as a ritual. When I read your

> mails,my thoughts get sharpened and tuned. I miss your personal

> mails. Once in a while,please send mails loaded with bhagavad

> knowledge. Only a bhAgavatha like you can uplift souls like me with

> viparIta j~nAnam.

>

> AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam

> NC Nappinnai

>

[Guest guest]

ramanuja, "Lakshmi Narasimhan" <nrusimhan@h...>

wrote:

 

Dear Sriman Narasimhan,

 

I agree with what you have said. I think Alwar suggests here thinking

of BhagavAn's guNas and not nAma alone. Please correct me if I am wrong.

 

Whatever is said on ashtAksharI applies very well to gAyatrI. here

also meaning is important and one can have faith in that meaning if

convinced. adiyEn will try to get the meaning of gAyatrI as given in

rAmAyaNa commentary of gOvindarAja.

 

I have a doubt. sandhyAvandanam itself is a ritual performed in

limited time and chanting of gAyatrI is a part of it. So one cannot

think of His qualities while repeating gAyatrI. So is it not better to

devote some time to read some pASurams with their meanings or

bhagavadguNa darpaNam (sahasranAma commentary) rather than spending

time in rituals e.g. sandhyAvandanam?

 

adiyEn rAmAnuja dAsan

Vishnu

 

 

 

> Asmad Gurubhyo Namaha

> Srimathe Ramanujaya Namaha

>

> Dear Swami,

> The "formal recitation of the ga:yatri" is itself a mispractice that

> is happening or atleast misunderstood. Gayatri needs to be chanted

> while we contemplate upon the supreme. Azhwar says:

> "peyarinaiye pundhiyal sindhiyaadhu oodhi uruvennum

> andhiyaalaam payanangen?"

> That is, Azhwar claims that, what would be the point of those

> chantings that were done for the sake of count and not for the sake

> of thinking about the bhagavan nama, during the sandhyavandhanam. So,

> Gayathri must be chanted only while thinking/contemplating the

> supreme - reason for the exact count of Gayathri(like 108, 1008 etc)

> is not known to me - learned scholars may throw further light on

> this. Chanting of Thirumanthram in addition to Gayathri as part of

> this ritual, is optional, though not necessarily recommended by all

> acharyas.

>

> I apologize for my mistakes if any.

>

> Adiyen,

> Ramanuja Dasan

>

> ramanuja, Madhuri and Mohan <m_raghavan@e...>

> wrote:

> > Sri Vishnu,

> >

> > From this e-mail, I think that you and I are saying very much the

> same

> > thing, and apologize if I saw it differently in your original

> message.

> > I would concur with you that contemplation upon the meaning of the

> > mantra is most important, and not just its mere mechanical

> recitation.

> > Perhaps this is why most a:cha:ryas would limit prescribing it as a

> > formalized japam.

> >

> > However, I do recall from my own readings and discussion with

> others

> > that part of the sandhya vandanam practice does involve taking a

> few

> > moments to contemplate on the thirumantram after formal recitation

> of

> > the ga:yatri. I think that the reason that no specific number or

> count

> > is specified would seem to indicate that this be a contemplation,

> and

> > not some sort of formalized ritual for ritual's sake.

> >

> > Ramanuja dasan

> > Mohan

[Guest guest]

Asmad Gurubhyo Namaha

Srimathe Ramanujaya Namaha

 

> I have a doubt. sandhyAvandanam itself is a ritual performed in

> limited time and chanting of gAyatrI is a part of it. So one cannot

> think of His qualities while repeating gAyatrI. So is it not

> better to devote some time to read some pASurams with their

> meanings or

> bhagavadguNa darpaNam (sahasranAma commentary) rather than spending

> time in rituals e.g. sandhyAvandanam?

 

Dear Shri Vishnu,

Before getting into your question, I would like to comment on few

comments posted by others on your question. First and foremost of

all, sandhyavandanam is only for the 3 varnas. It is not for all.

So, sandhyavandanam is not a MANDATE for all as few people claim.

Moreover, if those who belong to the 3 varnas claim that

sandhyavandanam is a Nithya Karma and needs to be performed as

a "ritual" and is a mandate, let me put forth a question. Brahmanas

are not supposed to earn, live a luxurious life etc. They must beg

and eat (Bhavathi Bhikshaam Dehi?!). They must wear a shikai that

must not be for a style, but for respecting the vedic instructions.

Must wear kadukkan, thirumans that are not lean enough to be

unnoticed by others but for remembering the dasathvam of our athmas

to the lord, perform Agnihothram, must not go out of the country,

must not eat frozen foods from the fridge;) etc etc. People violate

almost every basic instruction of vedas and when it comes to

sandhyavandanam, they own it so much - am not much surprised

anyways:) The gayathri that most people praise about, is the one

that was given by Vishwamitra and is called the Vishwamitra

gayathri. In general, gayathri means the metre(chandas) that defines

the format of the manthras. We have so many gayathris like Vishnu

gayathri, Lakshmi gayathri etc. Someone said that Shri Krishna had

mentioned that he is the Gayathri. Well, Shri Krishna denoted that

he is the basis of all manthras in that context and not just this

sandhyavandana gayathri.

 

Back to your question, per our aacharyas, we must indeed try to

follow all our dharmas as much as we can. Yet, these dharmas could

be given up when it becomes an obstruction to a

bhagavath/bhaagavatha kainkaryam. Moreover, sandhyavandhanam is not

a mere act that needs to be performed as a duty. It is not as simple

as one cleans the entrance of a house, or draws the kolam at the

entrance. It is much beyond that. If you get a chance, try to read a

book named "Sandhyavandhana Bhashya" by the father of Shri Putthur

Swami. This bhashya clearly explains the inner meanings of

sandhyavandhanam (from Shrivaishnava Thennacharya sampradaya

perspective). Once you read it, you will love to do the

sandhyavandhanam every day.

 

For those who are not really aware of the inner meanings of

sandhyavandhanam from our sampradaya perspective, here is a small

yet critical trap that it has: The contemplation on the "OM" or

the "Gayathri" itself leads to extreme internal happiness and makes

you feel the oneness of the whole universe over a course of time.

But this path is probably the worst of all as per our sampradaya and

this path is called the Kaivalya where one gets frustrated in the

samsara(samsara virakthi), yet doesn't develop interest in the

bhagavad/bhaagavadha kainkarya. Hence, these people get liberated

from here(samsara), but never get into the

saameepya/saarupya/saayujya moksha, rather end up in a cemetry in

the moksha called Kaivalyam(edu nilam in tamil). This is because,

these people ask for self-enjoyment and since the self is a nithya

vasthu, they get an eternal abode. But, because they don't show any

interest towards bhagavath/bhaagavatha kainkarya, they do not get

the bhagavath sambhandham in this eternal abode(Kaivalyam) and hence

this place is called the cemetry in the moksha. So, either we must

perform the ritual in the right way, or as Vishnu said, devote some

time to read some pASurams with their meanings or bhagavadguNa

darpaNam (sahasranAma commentary) rather than spending time in such

contemplations.

 

For Shrivaishnavas, even performing our rituals or chanting the

manthras are for the lord's happiness and we see no goal to enjoy

it by ourselves.

 

All comments based on the Thennacharya sampradaya references are

welcome. I would like to keep mum on comments based on other

sampradayas, as I do not understand or could answer those due to my

ignorance or the irrelevance.

 

Sarva Aparaadhaan kshamasva.

 

Azhwar Emperumanar Jeeyar Thiruvadigale Saranam

 

Adiyen,

Ramanuja Dasan

[Guest guest]

Dear Shri Lakshmi Narasimhan:

 

Accept my praNAms. Please allow me to add my remarks for your reply

to Shri VishNu.

 

1. "First and foremost of > all, sandhyavandanam is only for the 3

varnas. It is not for all. "

 

No difference of opinion with that.

 

2. "> Moreover, if those who belong to the 3 varnas claim that

> sandhyavandanam is a Nithya Karma and needs to be performed as

> a "ritual" and is a mandate, let me put forth a question. Brahmanas

> are not supposed to earn, live a luxurious life etc. They must beg

> and eat (Bhavathi Bhikshaam Dehi?!). They must wear a shikai that

> must not be for a style, but for respecting the vedic instructions.

> Must wear kadukkan, thirumans that are not lean enough to be

> unnoticed by others but for remembering the dasathvam of our athmas

> to the lord, perform Agnihothram, must not go out of the country,

> must not eat frozen foods from the fridge;) etc etc. People violate

> almost every basic instruction of vedas and when it comes to

> sandhyavandanam, they own it so much - am not much surprised

> anyways:)"

 

Sure, these are all sins. However, Apastambha specially condemns

those who forsake vEdas as brahma-hattis and the fathers of a person

who haven't received brahmOpadesham as burial ground. You can go

ahead and forsake upanayanam and gAyatrI, but your offspring has to

atone for it. The severity of expiation increases for each generation

that forsakes gAyatrI.

 

Now my take on the accusations you mentioned is like this - This is a

time to practise apaddharmam. Typically, a king, or local chieftain

would give mAnyams for learned brahmins, build ghatikas, perform

regular srauta yagnyas and encourage study of vEdas. When this system

is destroyed, the livelihood of a brahman versed in vEdas is at

stake. Things have come to such an extent that you cannot openly tell

you are a 'brahmin' - you become a manuvAdi, casteist person,

oppressor of dalits etc. etc. The present scenario successfully made

a brahmin be ashamed of himself. To survive this, he has to give up

the study of vEdas, engage in other occupations, go against dharma

sUtras and what not.

 

Probably, our AchAryas were giving couple of concessions - at least

learn a few sUktas like purusha sUkta, srI sUkta, nArAyaNa sUkta etc.

At least recite an anuvAkam from your vEda and recite it once a year

during upAkarma. If you don't know any of these, at least recite

gAyatrI 10 times. Now it has come to the proverbial kazhudai-

katterumbu.

 

Regards,

Kasturi Rangan

 

P.S.: I generally meant the 'pUrvapakshins' with 'you' in my reply

and not specifically 'you' you. Pardon me for any inappropriateness.

 

 

 

 

ramanuja, "Lakshmi Narasimhan"

<nrusimhan@h...> wrote:

> Asmad Gurubhyo Namaha

> Srimathe Ramanujaya Namaha

>

> > I have a doubt. sandhyAvandanam itself is a ritual performed in

> > limited time and chanting of gAyatrI is a part of it. So one

cannot

> > think of His qualities while repeating gAyatrI. So is it not

> > better to devote some time to read some pASurams with their

> > meanings or

> > bhagavadguNa darpaNam (sahasranAma commentary) rather than

spending

> > time in rituals e.g. sandhyAvandanam?

>

> Dear Shri Vishnu,

> Before getting into your question, I would like to comment on few

> comments posted by others on your question. First and foremost of

> all, sandhyavandanam is only for the 3 varnas. It is not for all.

> So, sandhyavandanam is not a MANDATE for all as few people claim.

> Moreover, if those who belong to the 3 varnas claim that

> sandhyavandanam is a Nithya Karma and needs to be performed as

> a "ritual" and is a mandate, let me put forth a question. Brahmanas

> are not supposed to earn, live a luxurious life etc. They must beg

> and eat (Bhavathi Bhikshaam Dehi?!). They must wear a shikai that

> must not be for a style, but for respecting the vedic instructions.

> Must wear kadukkan, thirumans that are not lean enough to be

> unnoticed by others but for remembering the dasathvam of our athmas

> to the lord, perform Agnihothram, must not go out of the country,

> must not eat frozen foods from the fridge;) etc etc. People violate

> almost every basic instruction of vedas and when it comes to

> sandhyavandanam, they own it so much - am not much surprised

> anyways:) The gayathri that most people praise about, is the one

> that was given by Vishwamitra and is called the Vishwamitra

> gayathri. In general, gayathri means the metre(chandas) that

defines

> the format of the manthras. We have so many gayathris like Vishnu

> gayathri, Lakshmi gayathri etc. Someone said that Shri Krishna had

> mentioned that he is the Gayathri. Well, Shri Krishna denoted that

> he is the basis of all manthras in that context and not just this

> sandhyavandana gayathri.

>

> Back to your question, per our aacharyas, we must indeed try to

> follow all our dharmas as much as we can. Yet, these dharmas could

> be given up when it becomes an obstruction to a

> bhagavath/bhaagavatha kainkaryam. Moreover, sandhyavandhanam is not

> a mere act that needs to be performed as a duty. It is not as

simple

> as one cleans the entrance of a house, or draws the kolam at the

> entrance. It is much beyond that. If you get a chance, try to read

a

> book named "Sandhyavandhana Bhashya" by the father of Shri Putthur

> Swami. This bhashya clearly explains the inner meanings of

> sandhyavandhanam (from Shrivaishnava Thennacharya sampradaya

> perspective). Once you read it, you will love to do the

> sandhyavandhanam every day.

>

> For those who are not really aware of the inner meanings of

> sandhyavandhanam from our sampradaya perspective, here is a small

> yet critical trap that it has: The contemplation on the "OM" or

> the "Gayathri" itself leads to extreme internal happiness and makes

> you feel the oneness of the whole universe over a course of time.

> But this path is probably the worst of all as per our sampradaya

and

> this path is called the Kaivalya where one gets frustrated in the

> samsara(samsara virakthi), yet doesn't develop interest in the

> bhagavad/bhaagavadha kainkarya. Hence, these people get liberated

> from here(samsara), but never get into the

> saameepya/saarupya/saayujya moksha, rather end up in a cemetry in

> the moksha called Kaivalyam(edu nilam in tamil). This is because,

> these people ask for self-enjoyment and since the self is a nithya

> vasthu, they get an eternal abode. But, because they don't show any

> interest towards bhagavath/bhaagavatha kainkarya, they do not get

> the bhagavath sambhandham in this eternal abode(Kaivalyam) and

hence

> this place is called the cemetry in the moksha. So, either we must

> perform the ritual in the right way, or as Vishnu said, devote some

> time to read some pASurams with their meanings or bhagavadguNa

> darpaNam (sahasranAma commentary) rather than spending time in such

> contemplations.

>

> For Shrivaishnavas, even performing our rituals or chanting the

> manthras are for the lord's happiness and we see no goal to enjoy

> it by ourselves.

>

> All comments based on the Thennacharya sampradaya references are

> welcome. I would like to keep mum on comments based on other

> sampradayas, as I do not understand or could answer those due to my

> ignorance or the irrelevance.

>

> Sarva Aparaadhaan kshamasva.

>

> Azhwar Emperumanar Jeeyar Thiruvadigale Saranam

>

> Adiyen,

> Ramanuja Dasan

[Guest guest]

Dear Shri Lakshmi Narasimhan:

 

One quick clarification on a thing you claimed:

 

"> Moreover, if those who belong to the 3 varnas claim that

> sandhyavandanam is a Nithya Karma and needs to be performed as

> a "ritual" and is a mandate, let me put forth a question. Brahmanas

> are not supposed to earn, live a luxurious life etc. They must beg

> and eat (Bhavathi Bhikshaam Dehi?!). "

 

>From my limited understanding of dharma sUtras, it seems you are

confusing duties of brahmacharya (an ashrama) with duties

of 'brAhmaNa' (a varNa). Begging is ordained for all dvijas entering

brahmacharya Ashrama (not just brAhmans).

 

brAhmaNas (as a matter of fact, all other varNas) upon entering

grhasthAshrama can very well earn money. During untoward situations,

they can resort to the professions of lower varNas (Apaddharma).

{Guidelines for how to earn money lawfully is specified in Dh. Su.,

and that is a different topic}. Leading a non-luxurious, pious life

however still holds.

 

Regards,

Kasturi Rangan