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[sv-rituals] Some observations on sandhyAvandana - 2

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Mani Varadarajan • May 13, 2002 


Respected Bhagavatas,

Bodhayana Maharshi begins his discussion of sandhyAvandana with 
the words 'athAtaH sandhyopAsanavidhim vyAkhyAsyAmaH' -- 
'Thus, we will now comment on the rules concerning the sandhya
meditation.' [B. Dh. Su. 2.4.7.x ]

Sutra 2 specifies that one must be pure externally before
commencing this ritual. Specifically, one must have clean
hands and feet (pAda-pANi-prakshAlanam) and one must 
perform Acamanam.  I know from reading this that my father's 
repeated command to have me wash my hands and feet before 
doing my sandhyA was not just an expression of punctiliousness
but an ancient mandate handed down by the revered Bodhayana
himself!

Then comes a discussion of what mantras one should use to
purify oneself. The sUtra is:

   surabhi-maty-ab-lingAbhir-vAruNIbhiH -
   hiraNya-varNAbhiH pAvamAnIbhiH -
   vyAhRtIbhir anyaiS ca pavitrair AtmAnam
   prokshya prayate bhavati |

This is pretty cryptic but thankfully the commentary
makes everything clear. I'll get to the exact meaning
of the sUtra in a little bit, but first, an interesting
observation. The way the sUtras have flowed to this
point, the purification mentioned in the prokshaNam
appears to be thought of as an extension of the initial
Acamanam.  In other words, the Acamanam process seems to 
include the recitation of these mantras and prokshanam.  
It is mentioned in the commentary that this removes the 
pApa-s or sins caused by the organs and those sins which 
reside within oneself. What I gather is that while we wash 
our hands and feet for external purity, this prokshaNa to the 
accompaniment of meditation on these mantras cleanses the inside 
and gives us internal purity.

Now, a discussion of these words of the sUtra:

   1) 'surabhi-mati' refers to to the 'dadhikrAvNNaH' Rk which
      contains the word 'surabhi' (surabhi no mukhAkarat). 

   2) 'ab-lingAH' begins with the word 'ap' which means 
      water. This refers to the 'Apo hi shThA' mantra and
      succeeding Rks.

   3) 'vAruNyaH' refers to the 3 Rks beginning with 'yac
      ciddhi te viSo yathA' addressed to Varuna. Or, one
      may also include 'imam me varuNa' (found in our sAyam
      sandhyA upasthAna) preceded be 'ava te heDa:' (?).

      [ Interestingly, no one that I know recites these
        mantras during the prokshaNa. I will speculate on
        the reason for their mention a little later and
        hope others can provide some thoughts as well. ]

   4) 'hiraNyavarNAH' - 4 Rks beginning with 'hiraNyavarNa
      SucayaS ca' 

   5) 'pAvamAnyaH' - the 'pavamAnaH suvarcanaH' anuvAka
      (Is this the pavamAna sUktam?)

The next sUtra states that dvijas, the twice-born, must use
these mantras for prokshaNam.

Now, some speculation: so far, the sandhyA process described by
Bodhayana appears to include the snAna (ritualized bathing).
The mention of the varuNa and hiraNyavarNa Rks and the
pavamana-sUkta can only be explained in this manner. These
latter mantras, as far as I understand, are prescribed for
use in later shastras for snAna. My guess is that Bodhayana
has begun to expound the mAdhyAhnika sandhyA, and has implicitly
included the mAdhyAhnika snAna (performed by the orthodox in
the "good old days") which immediately precedes the sandhyA.
This is the only way these sUtras make sense to me. Unfortunately
the commentary has been silent on this issue. 

Another interesting point: there is no mention of mArjanam --
the sipping of water after meditation on 'sUryaS ca mA manyuS
ca', 'ApaH punantu pRthivIm', or 'agniS ca mA manyuS ca',
depending on the particular sandhyA-kAla.

I will continue this discussion in my next email. 

 || namo vedapurushAya ||

Mani






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