MAHIMA / GLORY OF SANDHYAVANDANAM

 With kind courtesy of Thirupathur Sri r Sadasivan Ji the author of this article

*Trikala Sandhyavandanam*

Our trikala Sandhyavandanam encompasses various rituals within it. It's enough a dwija does it regularly without fail. At the outset the whole ritual is dedicated and done to the satisfaction of Eswara while chanting the promise *Mamo upatha samasta ..... Parameswara Preetyartam* .

It contains achamanam which is nothing but bhagavan nama sankeertanam like achyutaya namaha, anantaya namaha, govindaya nanaha, kesava, narayana.... not once or twice, so many times we should keep repeating it, that too, with jalam. Jalam adds sanctity to the chanting and stands as a witness too. This is a karmanushtanam on its own. 

SV is considered a devata puja. A puja generally calls for offerings of different patras, flowers and other neivedyams etc isn't it. Here everything is by way of offering jalam. Remember, that's what we do in Sandhyavandanam during deva and griha tarpanam. Hence it is an outright puja on its own. 

It's a dhyanam too. Our regular pranayamam so many no. of times within SV is a clear case of regular dhyanam. Besides this, with our chanting of *dhyeya sada savitru mandala madhyavarthi narayana...* slokam during suryopastanam is another dhyanam towards the Almighty.

Meditational aspects are well taken care of in the Gayatri Japam. Chanting of 108 Gayatri Japams by visualising the image of Gayatri Mata without in anyway losing track of the count is a concentrated and unwavering meditation on its own.

We have yoga postures too that prescribes to sit in sukhasana during various dhyanams within SV. 

So SV encompasses karmanushtana, puja, yoga, dhyanam and what not. It has knowledge too. A profound knowledge is vested in the mantra *Asavadityo brahma, aham brahmasmi* during the chanting of which the performer is expected to presume to be present in the surya mandala like other devatas, in other words, this conveys the principle of Advaita philosophy that there is no duality, every being is a reflection of the Almighty Himself.

There is total renunciation too in the mantra *dwaraka nilayachyuta, rakshamam saranagathim* (everything is left unto Him).

There is karma yogam too while chanting *Kaayenavacha manasa indriyai va narayana yeti samarpayami* which conveys that everything is done and offered in the name of Bhagavan only.

With such a multiple facets embedded in SV, one must perform it for his benefit, his familys benefit, society's benefit and to benefit the entire mankind world over. Every mantra in SV is devised keeping the loka kshemam only in view. 

When being born as brahmin is to take care of the welfare of the whole world with such anushtanams, is it right to desist away from its performance ?