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defect in pronounciation of mantras

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Gopalankannan

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While saying the sandhyavandanam mantra's there are lot of pronounciation mistakes happening. An elderly person replied that however maybe the mistakes in pronounication's of the mantras , last we are dropping a bit of water saying "kayena vacha ........... narayanayethu samarpayami". Hence this last sentence takes care of all the defects in the pronounciation, defect in the performance etc etc., the thing is only the doing the duty of sandyavandanam do not care about the mistakes.

Generally for all the mantras we end by saying the above " Kayena vacha .... narayanayethu samarpayami" then what ever be the wrong whether it would be rectified by this simple last sentence.

can anybody explain whether the above is true.


Regards,
G.Kannan
 
Gopalankannan said:
While saying the sandhyavandanam mantra's there are lot of pronounciation mistakes happening. An elderly person replied that however maybe the mistakes in pronounication's of the mantras , last we are dropping a bit of water saying "kayena vacha ........... narayanayethu samarpayami". Hence this last sentence takes care of all the defects in the pronounciation, defect in the performance etc etc., the thing is only the doing the duty of sandyavandanam do not care about the mistakes.

Generally for all the mantras we end by saying the above " Kayena vacha .... narayanayethu samarpayami" then what ever be the wrong whether it would be rectified by this simple last sentence.

can anybody explain whether the above is true.


Regards,
G.Kannan
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Shri Kannan,

Yours is an interesting and important question IMO. The SlOka "kāyena vācā...etc.," recited at the end of almost all "śubha kāryas", is not like the caveat "E&O.E". It is a prayer for forgiving by nārāyaṇa since, despite the best of efforts and attention, human beings are liable to err. Kindly note that the SlOka mentions all actions - proper or improper, good or not good, etc. - kāyena (by/due to the body), vācā (by/due to speech), manasā (by/due to the mind), indriyair (by/due to the organs), budhyā (by/due to intellect), ātmanā (by/due to the AtmA or the self) and /or prakṛte svabhāvāt (by/due to inherent nature) and entrusts (arpaṇa) everything to śrīman nārāyaṇa, so that the bad results do not affect the performer (and likewise, the merits also).

The doubt may arise then that "if the good results are not accruing to me, what for should I do these things?". The answer is that God does not need the puṇya from our performances but our giving the entire results over to Him, inculcates a sense of selflessness in our mind, thus slowly taking us towards "niṣkāmya karma"

This does not mean that one may do anything absolutely carelessly and get away scot-free; deliberate carelessness, utter disregard to doing the rites properly, etc., will recoil on the doer himself/herself because God, according to the beliefs and maxims of religion, is not the one to be affected by the rights and wrongs committed by the performer of the rites. By reciting the said śloka, the performer only seeks God's grace to protect him from the evil results due to errors & omissions, though he (the performer) has striven his best to perform correctly.

In a way, but not exactly, I will compare this to the procedure in government offices where drafts are submitted for approval of higher authorities for being polished. The higher authority makes all necessary corrections so that the erroneous letter does not reach an outsider. Similarly, by God's abundant grace arising out of His compassion for the performer's sincerity, the performer gets relieved from the undesirable results arising due to the mistakes. Hence there is always need for perfecting oneself, whether it be pronunciation (not pronounciation) or the acts, the purity of the doer, materials, etc., the sincerity with which a rite is performed, etc.

BTW, the śloka ending is like this, please:

...करॊमि यद्यत् सकलम् परस्मै (श्रीमन्) नारायणायॆति समर्पयामि ।
...karomi yadyat sakalam parasmai (śrīman) nārāyaṇāyeti samarpayāmi |
 
It is an attempt to do away with the thoughts "I did this/I did that" etc.

"Karthruthva bhaavam" attaches a person to his actions and binds him in

samsarA more and more.

When all the actions and their consequences are offered to Lord NArAyanA,

the fame, the infamy, the good and the bad do not affect a person.

That was the original concept of that mantra!

it is not to be careless in the things we do, in the words we utter and

thoughts we think and shift all the blame to Lord NArAyanA.

We must strive for perfection in everything we do, everyday we live!

 
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