Snaanam Sandhyaam Cha Gayatrijapam Shrivishnupoojanam |
Akrutva Vaishvadevam Cha Kartavyam Naivabhojanam ||187||
Brahmins should always bathe in the morning before eating. This is something that applies to all. Those that are capable should bathe in cold water; else they may bathe in warm water. They should bathe whilst chanting Mantras in propitiation of Lord Varuna, the God of Water. Katyayan explains, ‘In the early morning, they should bathe in short (Sankshepa) i.e. quickly and then at midday they should bathe in full properly.’ The method of bathing is given in Nrusinha Purana: ‘In a steady flowing river, they should stand facing the sun against the current of the water and perform the act of bathing.’
Skanda Purana explains the best time for bathing, ‘They should bathe in the early morning, before the sky begins to redden at daybreak (Arundeya). In this way, such bathing is considered as Prajopatya Snaan, which destroys even the greatest of sins.’ Skanda Purana further explains the benefits of bathing in the early morning: ‘Bathing early in the morning brings vitality, intellect, favour, beauty and wealth. It also brings comfort to the mind.’ ‘Sin does not enter those who bathe at the break of day.’
After bathing in this manner they should offer prayers to the deity Sandhya. Shruti explain, ‘Brahmins should daily offer prayer to Sandhya’, thus in this way Shrutis have considered Sandhya as a deity. Sandhya is more specifically explained as, ‘To perform meditation upon the deity Sandhya at the time of Sandhya is considered as performing Sandhya.’ The time of Sandhya is then explained: There are three such Sandhyas - Sayankala (night-time - the transition from day to night), Pratahakala (early morning - the transition from night to day) and Madhyana (midday - the transition between morning and evening). In this way, Acharkhanda of Skanda Purana explains, ‘From the time of Upanayan (receiving of the holy thread), one should perform Sandhya at all three times, until death.’
Acharmayukh explains the best (Uttam), mediocre (Madhyam) and worst (Kanishta) times for performing Sandhya. For Pratahakala Sandhya, the Uttam time is when the stars are still visible, Madhyam when the stars are no longer visible and Kanishta is when the sun is visible. Similarly, for Sayankala Sandhya, the Uttam time is when the sun is still visible, Madhyam when the sun has set and Kanishta when the stars are visible. The duration of Sandhya is also explained and is different for different caste members. For Brahmins, two Muhurtas (forty-eight minutes) before sunset/sunrise is the period of Sandhya. Kshatriyas and Vaishyas have a period of half the time said for the higher caste member respectively.
The method of performing Sandhya is given: ‘In the early morning, they should stand with their hands together facing the sun. In the afternoon they should stand with their arms extended and in the evening they should stand facing the sun with their hands cupped together (Anjali),’ explains Snaandipika. Vyaas explains additionally about Arghyadaan (offerings): ‘With water in his hands, chanting Gayatri Mantra and facing the sun, he should offer Anjali three times in Pratahakala and Sayankala. At Madhyana he should offer Anjali just once. Samavedi Brahmins should sit and perform Arghyadaan.’ In this way ‘Homa’ should be performed. In the morning, they should offer the last two Anjalis with the Mantras Surya and Prajapati and in the evening should offer with Mantras Agni and Prajapati.
After these rites they should chant the Gayatri Mantra (Ohm Bhura Bhuva Svaha Tat Savitura Variyo Bhargo Devasya Dhimahi Dhiyo Yo Na Prochodayaat). Shatanand explains that one has the right to chant Gayatri Mantra after Upanayan just as one has the right to chant Ashtakshara Mantra after initiation. Harit Muni explains the method of chanting Gayatri Mantra, ‘They should chant the Gayatri Mantra that begins with the Pranava - Ohm. They should according to their ability, chant either one thousand and eight times, one hundred and eight times or ten times. In the morning, with their hands positioned near the naval, in the afternoon - near their heart and in the evening - near their nose, they should chant the Gayatri Mantra.’
After that, they should offer worship to Shaligraam (stone idol of Vishnu) or a Murti of God. They should perform the rites and chant the relevant Mantras. Pancharatra explains the different categories of Poojan: ‘They should perform the Poojan according to their ability - either with sixty-four, thirty-eight, sixteen, twelve, ten or five rites.’ In this way they should be consistent and stick to a specific category. Harit Muni further explains, ‘One should, with dedication and faith offer worship to Vishnu either five times or three times in a day. If they are incapable of doing so then they should offer worship just once in the day.’
After this, one should perform Vaishvadeva. Vaishvadeva is the performance of the five great Yagnas (rites) - Pancha Mahayagna. Katyayan Muni explains these: ‘To teach others is Brahman Yagna; to offer Tarpana (to ancestors) is Pitru Yagna; to perform Homa (sacrificial offerings) is Deva Yagna; to offer donations is Bhuta Yagna; and to welcome and be hospitable towards strangers is Manushya Yagna.’ Brahman Yagna here should be understood as teaching to one’s disciples the Vedas etc. Thus these acts should be performed as Vaishvadeva.
In this way a Brahmchari should never partake in foods before performing these acts. That is not to say that those performing Upavaas (fast) need not perform such acts! Varaha Purana explains this clearly, as such acts are compulsory and should be performed always. Parashara is very adamant in stipulating that one should always perform these acts before eating - the consequence of which are: ‘Those that eat without bathing, eat excrement; without performing Japa, partake in pus and blood; without performing Homa, dine insects; and without donation, partake in dung.’ Furthermore, ‘Those who have never understood Sandhya or who have understood so but never practised it; such people are endowed with great sin and are considered as Shudra (low born) and as such he should be rejected like an outcast.’
‘Those Dwijas who do not worship God, never find happiness in this world or in others. They are then reborn in the lowest of forms.’ Skanda adds, ‘Those who eat before Vaishvadeva become poverty stricken and are reborn as crows.’
Shatanand adds that the use of ‘Cha’ implies that they should always feed others before they themselves dine. The person who is foremost in the household should always feed his dependants (family members or even guests of the household) before they themselves dine. Otherwise they should always eat together. Yagnavalkya explains, ‘Children, renounced persons, the elderly, a pregnant woman, the ill, a married woman, a guest and one’s servants should always be fed first. After which, the man and woman of the household should accept whatever is left over.
They should never prepare separately foods for different people. Thus there should be no discrimination. This is especially the case for householders and servants. Mokshadharma explains that those who do not discriminate are blessed with happiness and fortune. Vyaas adds that those who do discriminate face Hell.
Also, Shatanand explains that one should never eat too much (Ati Bhojan). Kashikhanda explains the consequences of such act: ‘Over eating generates illnesses, destroys livelihood (giving a shorter life span), leads to rejection from the heavens and brings about slander and ill repute upon this Earth. Therefore one should refrain from eating too much.’
Vidurac adds, ‘Devotees should always eat less than what is given to them. They should sleep a little after doing lots of work. They should give even to their enemies if asked for. To such people, suffering never strikes. Those that always eat little are blessed with good health, long life, strength, happiness, purity and children. Those who eat excessively never attain such vitality.’ Therefore we should always eat within reason for bodily maintenance. We should never eat excessively for personal satisfaction, nor eat too little such that the body suffers as a result. Although it is written here one should eat only after performance of Vaishvadeva, it is not however the case during the time of Sutak (period of untouchability after a birth or death in the family). This is as such religious rites are prohibited during Sutak. Shatanand explains that Vaishvadeva should never be performed during Sutak but Sandhya can be performed and Poojan can be performed mentally (Mansi Pooja). This concludes the additional duties of Naishtika Brahmcharis. Now the duties of Sadhus (ascetics) are given.