The beauty of Tiruppavai is that apart from elucidating esoteric and complex philosophical concepts, it also serves as a practical guide in matters of devotion. Unlike other scriptural texts, which presume a basic level of knowledge (which may or may not exist) on the part of the peruser, Tiruppavai instructs us in the ABC of Bhakti and is hence a veritable manual of devotion.
The initial pasurams of Tiruppavai contain several tips to the uninitiated to prepare themselves for the enlightenment of Bhagavat anubhavam. Everyone would agree that it is extremely important to observe the preliminary and preparatory steps, so that one gets into the proper frame of mind for worship. Such groundwork is essential especially in the context of the extremely unconducive and off-putting atmosphere obtaining today. The present day environment of unmitigated materialism and Mammon-worship, apart from causing spiritual decay, also prevents us from taking any steps, however little, towards emancipation. Hence when we try our hand at devotion, we start with a terrific handicap, like a person attempting a race with his feet chained to an iron weight. It is here that the preparatory steps advocated by Tiruppavai come in handy; for they serve to offset the handicaps we face and make us more inclined towards the spiritual path.
First and foremost, Sri Andal stresses the importance of a purifying bath. “SnAna moolA: KriyA: sarvE” says the Smriti, emphasizing that a bath is an essential prerequisite for all action in the spiritual sphere. This Ablution purifies not only the body but the mind too. All of us have experienced the invigorating effect of a bath on the physique and the psyche. Sri Andal specifies when we should bathe-“nAtkAlE neerAdi”. We should bathe before sunrise, preferably in cold water. While some people have the habit of finishing off all their morning chores and then bathing leisurely, so that the feeling of freshness and cleanliness lingers longer; some postpone bathing till the last moment, out of sheer laziness. To the devotee, however, it is essential to bathe early, so that it makes him feel clean in body and mind. While bathing, uttering the mantras meant therefor would make the bath much more than a physical chore. The aghamarshaNa sUkta is supposed to be recited during the ablution, praying the Lord, as the antaryAmi of VaruNA, to rid one of all dirt, physical and psychological, and to bestow on one the degree of purity essential for worship. There is also a preliminary prArtthana to the holy rivers to bless us with their purifying presence in the water we would be using for the bath-“GangE cha YamunE chaiva GodAvari Sarasvati
NarmadE Sindhu KAvEri jalEsmin sannidhim kuru”. If every measure of water we pour on ourselves is accompanied by the chanting of the Lord’s haloed name, it has the effect of washing off not only the physical filth but also the KArmic grime, which encrusts our soul.
After bath, how should we enhance our appearance? Sri Andal prohibits the use of decorative and perfumed ingredients like mascara (“Mai ittu ezhudhOm”), which incite the senses. By implication, this would preclude application of cosmetics of whatever type and description. The only cosmetic we are supposed to apply is the Urdhvapundram, the symbol of the Lord’s tiruvadi, on our forehead. A correctly applied Urdhvapundram, with the Srichoornam in the middle, enhances our looks (such as they are) substantially, as many would have experienced. Women too are supposed to wear the Srichoornam in the centre of their foreheads, in the form of a “deepa rEkha”. All other cosmetic adornments are made fun of as “Puram suvar kOlam”(TirumAlai).
When we visit temples, Sri Andal has detailed guidelines to offer as to how we should comport ourselves. “ThooyOmAi vandhOm” says She, telling us to go the Lord with purity in body, thought, deed and word. How do we achieve purity of thought? Is this not easier said than done? While a ceremonial bath does wash off some unwanted thoughts, only continuous meditation on the Lord would endow us with purity of thought.
Our mind is a dynamic mechanism, never still for a second, always thinking of something or the other-even the focussed Arjuna finds it so (“Chanchalam hi mana: Krishna! ….vAyOriva sudushkaram”). And more often than not, the mind tends to wander off into frivolous and unproductive by- lanes, and fill itself with thoughts that are neither uplifting nor inspiring. The mind behaves much like an unruly child, dwelling at length on subjects we specifically forbid it to think of, and even if we order it to refrain from this, it still continues to be wayward, uncontrolled and uncontrollable.
The Mind is a truly terrifying creature, for its damage potential is immense. Even the Shruti considers it to be so-“BhIshmO hi mana:”. This is why Yogis try hard to keep their minds blank, to rid it of all thoughts, so that it ceases to be a raging battlefield of conflicting ideas and resembles more a calm pond than a choppy sea. This however is beyond ordinary mortals like us. Since it is difficult to keep the horse still, we should ride it in the right direction. Thus instead of trying to keep our mind blank, if we fill it with thoughts of the Lord, it automatically gets purified. This is also the fun-way to attain purity, for thinking of the Lord is extremely pleasurable. This is what Sri Andal means when She talks about “ThooyOmAi vandOm” and ”manatthinAl chintikka”. Thus when we go to a temple, we should prepare ourselves for the mangalasasanam by emptying our minds of all accumulated rubbish and spraying it with the perfume of bhagavat guNa anubhavam.
“VAyinAl pAdi” says Sri Andal, advising us as to how we should use our tongue. At least while we are in temples, only the Lord’s holy names should be uttered by our tongue, which should refrain from social interaction with friends, acquaintances etc. Chanting the Lord’s tirunamam is equal to the exalted chanting of the essence of the VedAs, avers an Azhwar-“MAdhavan pEr solluvadE Otthin surukku”. “Pottri yAm vandhOm pugazhndu” reiterates Sri Goda Piratti, emphasizing the importance of confining our speech to utterance of the divine names. Another important aspect is that more than the Lord’s names, we should sing the praise of His holy feet which traversed all the worlds during the Trivikramavatara, touching and purifying everyone and everything without exception-“Paraman adi pAdi” says Sri Andal, repeating the idea for good measure with “un pottrAmarai adiyE pOttrum poruL” and “andru ivvulagam aLandhAi adi pOttri”.
The sort of worship that is to be performed at the temple is described by Sri Andal thus-“thoo malar thoovi thozhudu”.
Pure and beautiful flowers should be acquired for adorning the Lord’s tiruvadi. The flowers offered should be befitting the Lord’s stature and our own station in life. If we can afford to offer Him a lotus, we should not be content with a cheap, nondescript bloom plucked from a neighbour’s hedge. And whatever be the flower, it should be offered with sincerity and devotion: only then does it become “thoo malar”. Further, the greatest floral tribute we could offer the Lord is our Atma guNAs like ahimsa, shoucham, indriya nigraham, dayA, etc., for acquiring which we do not have to spend a cent.
The word “thoovi” indicates that the flowers should not be just thrown at the Lord’s tiruvadi, but showered gently with bhakti, with the consciousness that these are no ordinary feet, but extremely tender ones which redden even at the touch of the soft and supple palms of Tirumagal and Manmagal, who endeavour constantly to relieve them of the strain of traversing the three worlds during Trivikramavatara and of roaming barefoot constantly in the course jungles, during Krishnavatara.
The next time we visit the Lord’s abode, if the aforesaid lines from Tiruppavai run through our minds, it would transform our experience from its current prosaic and unremarkable form into a delectably divine one. We should then be able to get a whiff and a taste of the incredibly intense devotion which Sri Prahlada, Sri Dhruva, Sri Sabhari, Sri Uddhava, Azhwars and our Poorvacharyas were blessed with.
Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya Nama:
Panca Anga Puja:
1. Abhigamanam (approaching the temple):
2. Upadana (gathering articles): Upadana further explained
3. Yoga (attaining spiritual identity):
4. Ijya (worship):
5. Svadhyaya (recitation of scripture):
Sat Suddhi (six types of purity):
1. Sthana suddhi (purity of place):
2. Dravya suddhi (purity of articles):
3. Atma suddhi (purity of body):
4. Citta Suddhi (purity of mind):
5. Mantra suddhi (purity of mantra):
6. Murti Suddhi (purity of the murti):
Nitya Kriya - a guide to the daily practices of the devotee
Samskara - ritual purification
SamAsrayaNam - Panch samskara diksha - five external purificatory limbs of formally accepting a Guru, and their internal application
SAMASHRAYANAM - An explanation of a fivefold Sacrament in Vaishnavam
Asaucham - times of ritual impurity
An explanation of a fivefold Sacrament in Vaishnavam
compiled by KaraLapAkkam Anand
Table of Contents:
1. Neccessity of Spiritual Knowledge
2. Approaching the AchArya of Sri Vaishnava Parampara
3. What is Samashrayanam ?
II. Pancha SamskAram
1. thApa SamskAram
2. Pundra SamskAram
3. Nama SamskAram
4. Mantra SamskAram
5. YAgA SamskAram
III. Life After Samashrayanam
1. Neccessity of Spiritual Knowledge
Any intelligent person will have queries like
"Who am I?" ; "Who is God?" ; "What is my duty ?" ; "Why am I suffering
the process of birth , old age , disease and death ?" ; "What is death ?";"What is the relationship between myself and God ?";
etc. These are highly important queries which leads one to know the actual realities.
The fact is that ,everyone is individually
a spiritual entity called jIvAtmA , who is eternally subservient to the
Sriman NArAyanA . Due to the karmA (good and bad activities) associated with the jIvAtmA , it takes varieties of bodies like
that of a bacteria , plant , bird ,animal , human being etc.It is very very rare to get a human body.
Once a jivAtmA gets the highly precious human
body , he ('he' refers to jIvAtmA eventhough there is no gender associated)
to start knowing about the actual purpose of life . There may be so many varieties of knowledge floating around . But he has to
pick up the 'sAram'(essence). He should choose that type of knowledge which will answer all such important queries as raised
above. These fundamental queries are answered by the spiritual knowledge.
Materialistic knowledge (as explained by modern
science etc) finally doesn't help the jIvAtmA.For instance , a glorified
Laureate may take the body of donkey in the next birth. What is then the Credit of being a Nobel Laureate in his human birth ?
The purpose of human birth is to have the realisation of God ( Sriman NArAyanA). If this human body is used for other purposes
,then the activities of that person boils down to eating , sleeping and mating. Ofcourse , this is the way an animal also spends its
As long as one identifies himself as a body
made of flesh and not as a jIvAtmA , he leads a life of an animal and thereby
the most precious human body. The greatness of Spiritual Knowledge is that it makes one understand the truth that he is a
jIvAtmA, subservient to Sriman NArAyanA and not the body housing him . It also gives the processes ( Bhakti YogA and
Prapatti ) by which one can terminate the repeated cycles of birth and death in this material world , and reach the spiritual
kingdom of Sriman NArAyanA known as "Vaikuntam", thereby attaining complete bliss.
One has to start knowing about himself first
,rather than speculating about matter. Without knowing the answer for the
"Who Am I ?" , what is use of studying so many other things ? Without knowing the purpose of human life , what is the use of
engaging in varieties of activities ? So an intelligent seeker of knowledge gets hold of the spiritual knowledge which is complete
in itself and thus understands the Ultimate knowledge one needs to know.
2. Approaching the AchAryA of Sri Vaishnava ParamparA
Spiritual Knowledge is something which is far
beyond the materialistic knowledge gained through a study of modern science
is far beyond the reach of one's senses. One can't understand these things on his own. Even for learning materialistic things
which are highly evident to our eyes (senses in general ) ,one has to go to school for years together.This process of learning
from experienced persons goes on and on. Now , What to speak of Spiritual Knowledge , which deals with the relationship
existing between the three realities namely
1.IshwarA (Supreme Lord) : Sriman NArAyanA (NArAyanA who is ever united with Sri )
2.ChetanAs ( entities with knowledge) : jivAtmAs
3.achetanAs( entities without knowledge) : Matter , Time, SuddhaSattvA
Obviously , one has to approach a person who has this type of knowledge. But so many pose themselves to know this. How to
find a bonafide AchAryA ?
The answer to this is really simple . The Supremely
merciful Lord Sriman NArAyanA reveals the spiritual knowledge to His most
ardent devotees.They in turn instruct these things to others. This is called as a "ParamparA" .Thus, NArAyanA Himself
becomes the first AchAryA and the knowledge revealed in the paramparA is nothing but what NArAyanA Himself has revealed.
This chain of tradition beginning from Sriman NArAyanA is also known as the "SatSampradAyam" .
Sri Vaishnava SampradAyam has Supreme Lord
NArAyanA as the first AchAryA , followed by His belowed consort 'Sri' (
MahALakshmi ), Sri Vishvaksenar ( Commander in chief of Sri Vaikuntam ) , Saint ShatagopA (NammAzhvAr) , Sri NAthamuni ,
Sri PundarIkAkshA ( UyyakkondAr ) , Sri RAmamishrA ( ManakkAl Nambi ) , Sri YAmunAchAryA , Sri Ghoshti PUrnA ( Peria
Nambi ) , Sri Bhagavad RAmAnujA, ....SwAmi Desikan and so on down to our present AchAryAs.
Sri Ahobila Mutt was founded by the Supreme
Lord Lakshmi Nrusimhan Himself , by initiating a twenty year old genius
supremely devout brahmachAri named kidAmbi SrinivAsAchAryA of Melkotte . This AchAryA is very well known as Sri
Adivan Shatagopa Yateendra MahAdesikan .. The current AchAryA of this illustrious Ahobila Mutt is Sri Lakshmi Nrusimha
Divya pAduka Sevaka Srivan Shatagopa Sri NArAyana Yateendra MahAdesikan.
The knowledge coming through the SriVaishnava
SampradAyam (SatSampradAyam) is thus faultless. So, ONLY the AchAryA
belonging to the SatSampradAyam is bonafide. Such an AchAryA is called as a "sadAchAryA" ( Ideal Preceptor). He will be
well versed in the spiritual knowledge delineated by Sanskrit VedAs (including Upanishads ), Tamil VedAs (Divya Prabandham
by AzhvArs) , Rahasya TrayA ,Brahma SutrAs , Smrithis , IthihAsAs ( RAmAyanam and MahAbhAratham), SAthvIka PurAnAs
(like Vishnu purAnam , Srimad BhAgavatham ), PAncharAtrA , VaikhAnasa AgamA & other Vedic Literatures.
The Supreme Lord Sriman NArAyanA , in His merciful
avatAram as Sri KrishnA , instructs everyone to approach the
sadAchAryA. In His GIta Upadesam , Sri KrishnA says "Learn the spiritual knowledge by prostrating , by questioning and by
service to Wise men (sadAchAryAs) , who sees the truth .They (sadAchAryAs) will teach it to you " (4.34).
Thus the person desirous of becoming linked
to the Sri Vaishnava SampradAyam, approaches the SadAchAryA with great
humility. One cannot attain a sadAchAryA easily . The reasons behind the acquisition of a sadAchAryA are :
i.Sriman NArAyanA's benevolence .
ii.Merit acquired accidentally.
iii.Grace of Sriman NArAyanA .
iv.No aversion towards Sriman NArAyanA.
v.Listened to the anectodes of NArAyanA ( Stories about avatArams of NArAyanA like NrusimhA,RAmA and KrishnA
etc) and eagerness to learn.
vi.Conversed with devotees of NArAyanA.
So, one should be highly fortunate to attain
a sadAchAryA .AchAryA ( Henceforth used to refer sadAchAryA ) has every
to test that person ,even for many years, before he can be initiated by him. Thus, SamAshrayanam is a result of great mercy from
the part of our AchAryAs.Only the highly fortunate souls gets this rarest oppurtunity of getting initiated ( SamAshrayanam )
and thereby become a "Sri VaishnavA" .
3. What is Samashrayanam ?
SamAshrayanam means 'to approach (AchAryA)
with all sincerity'.In a nut shell , during 'SamAshrayanam' ,the AchAryA
initiates a person , irrespective of caste,creed or sex, as his sishyA. It is a commitment from the disciple that he or she will live as
per the wishes of the AchAryA. Thus the person gets the link to the Sri Vaishnava paramparA. During SamAshrayanam ,Pancha
SamskAram (five fold Purifications) is performed and he becomes a "Sri VaishnavA".
The five samskArams and its main purposes are
1.thApam : To emboss the impressions of heated Sankha and ChakrA on the arms ( near the shoulders ).
2.pundram : To wear the dvAdasa OOrdhva pundram ( 12 Thiruman & Srichoornam )
3.nAmam : To be christened by the AchAryA afresh as "RAmAnuja dAsan" (addition of 'dAsA' at the end of ones name)
to indicate that one is forever a servant of the Supreme Lord Sriman NArAyanA and BhagavAn RAmAnujA .
4.manthram : To get the initiation of "Rahasya Traya MantrAs" - AshtAksharam , Dvayam and charama slokam .
5.Ijyai : To learn the worship of Supreme Lord Sriman NArAyanA in proper form ( Bhagavad ThiruvArAdhanam) .
II. Pancha SamskAram
In general,the human body must undergo many
samskArams.This is done basically to make the body more pure and thereby
the jIvAtmA in the path of Spiritualism , which culminates in God- Realisation.The greatest stumbling block for one's
advancement in Spiritualism is their body itself, which is a result of their previous karmAs.So , sAstrAs prescribe various varnA
specific samskArams like JAtakarmA , NAmakaranA , Upanayanam etc.
Pancha SamskAram is superior to all such samskArams
.One is not a born "Sri VaishnavA". It is this "Pancha SamskAram" that
makes him one. Millions and Millions of janmAs(births) were simply wasted without becoming a "Sri VaishnavA".It is this highly
sacred "Pancha SamskAram" which gives the real "birth" to the jIvAtmA. Since all the previous births were simply spent in the
darkness of ignorance , they don't have any value . The real meaning of life starts, only when one becomes a "Sri VaishnavA" .
Since "Pancha SamskAram" marks the beginning of the true life one has to lead , it is a VERY VERY SPECIAL EVENT for the
person undergoing it .
"IyengAr" means 'Iyndu angam Udayavar'or'Iyndu
kAryangaL Udayavar'. These five refers to the 'Pancha SamskAram'. It also
means the fiva angAs of prapatti. We can in general say that this PanchaSamskAram gives one the name "IyengAr".
1. thApa SamskAram
This is the first samskAram . The AchAryA embosses
the impressions of Conch (Shankam) and Discuss (Sudarshana chakram)
on the left and right arms of the disciple, respectively .
To give an analogy in the materialistic world
, a sales representive wears a logo representing the organization for which
working. Factually , we ( JIvAtmAs) are servants of the Supreme Lord Sriman NArAyanA. So ,we also identify ourselves through
the things which uniquely represent Him. NArAyanA holds the Conch(PAnchaJanyam) in His Left Hand and the Sudarshana
Chakram in His right Hand.So ,we also bear the same way .Any highly fortunate jivAtmA ,who becomes a devotee of Lord
Vishnu will be very happy about wearing Shankam and Chakram .
The AchAryA with great devotion recites the
mantrAs to invoke Sriman NArAyanA and His weapons Sudarshana Chakram &
PAnchajanyam .The Supremely merciful NArAyAnA abides by it.The Lord and His weapons thus become present in the Agni
(Fire ).Then, AchAryA prays specifically to the divine weapons to be eternally present with the disciples for whom Pancha
SamskAram is being performed.
The emblem of "Sudarshana ChakrA" is heated
in the agni and is embossed on the right hand , by chanting a hymn, which
translates into "Oh! Sudarshana MahAJwAlA (Highly resplendent), as lusturous as crores of Sun , please show me , an ignorant
one, the path of Lord Vishnu" .
Then , the emblem of "PAnchajanyam" is heated
in the fire and is embossed on the left hand , by chanting a hymn , which
translates into "Oh! PAnchajanyA! You are capable of driving away the sins of individuals through your sound. Please protect
me , a sinner , from this samsArA ".
In Sri Ahobila Mutt , the procedure is much
simpler since the emblems of ShankA and chakrA were given by the most merciful
Lord Sri Lakshmi Nrusimhan Himself , to Sri Adivan Shatagopa Yateendra MahAdesikan.
This is a highly powerful samskAram . SudarshanAzhvAr's
(ChakrA) mercy to the devotees of Sriman NArAyanA is highly
glorifiable. No one can forget the wonderful way in which SudarsanAzhvAr chased DhurvAsa Muni for his BhAgavadha
apachArA unto the great VaishnavA "Ambarish". That is the way in which Sri SudarsanAzhvAr extends his mercy to protect the
devotees.He wards off the evil elements and thereby makes a nice pathway for the devotee to engage in Bhagavad Kainkaryam .
Nowadayas , SudarsanAzhvAr is popular amongst
the 'mooda bhakthAs' ie. those people who pray for the fulfillment of their
cheap materialistic desires.Its really a pity that eventhough SudarsanAzhvAr is highly merciful to ward off all the evil obstacles
that obstruct a person from developing pure bhakti or performing prapatti,these people keep pestering him regarding their
The divine conch 'PAnchajanyam' shatters all
the evils through transcendental sound . The most important aspect is that
have to realize our ignorant way of leading the life. The whole life should be packed with ONLY devotional services (kainkaryAs)
unto Sriman NArAyanA and His devotees.If we are even an inch shorter to it , it clearly implies that we are ignorant.But ,
attaining the mood of kainkaryA is not a material phenomena.One must deeply depend on the mercy of AchAryAs and
BhAgavathAs.This is the only way to get it.
But before coming to this position , one has
to know that doing kainkaryam to the Divya Dampati ( Sri and NArAyanA )is
ultimate goal of life . Thats why , we pray to SudarshanAzhvAr to show us the path of Vishnu . SudarshanAzhvAr will lead us to
do prapatti and by becoming a prapanna , one will be ever ecstatic in performing various kainkaryAs .But , how will he help us if
we don't want this from the depth of our hearts ?
In addition to our unwillingness to completely
surrender to the lotus feet of Sriman NArAyanA , there are so many nefarious
traps in this world of samsArA. Since everyone is allured by this and indulge nicely in the materialistic activities , they pile up the
sins.So, already being a sinner , who is attracted by all the petty materialistic things , we pray to 'PAnchajanyam' for his
protection from 'SamsArA' (materialistic world).
ThApa SamskAram is highly glorified by the
sAstrAs in various places. Some of them are as follows :
1.Brahmasooktha in the Atarva Mahopanishad says " ChakrA in the right shoulder and Sankha in the left shall be worn" .
2.The Pushkala Samhita in Rig VedA says " Oh vishnu ! The learned wear the holy Sankha - Chakra to cross the ocean of
3.Atarva vedA says " By adorning the armour of the Lord , we shall live happily in this world and reach the abode of the
Lord ( conveying that others cannot reach Sri Vaikuntam ) "
4.In the Vishnu Tattvam , the passage narrating about NarakalokA says " Wearing of Sankha and ChakrA informs the
relationship with Vishnu . The sentries of YamA are afraid of them . The world will perish if they are belittled . The
devotees of Vishnu are never seen in YamA's place due to the glory of Sriman NArAyanA " .
5.BheeshmaparvA of MahAbhArathA says " All shall , as ordained in the PAncharAtrA SAstrA preached by Lord
SankarshanA ( NArAyanA ) , wear the chakrA mark. They only are eligible to worship BhagavAn Vishnu ( Bhagavad
ArAdhanam ) "
6.VarAhapurAnam glorifies the persons wearing the hot seals of the Supreme Lord Sriman NArAyanA on their arms
(shoulders) . It says that these devotees ultimately reach Sri Vaikuntam .
7.Garuda PurAnam says that only those who have been affixed with the Sankha and ChakrA are eligible to take part in the
ceremony to forefathers.
Atarva vedA is very clear in the regard that one should adorn the heated symbols of Sriman NArAyanA on ones body , and
continues to say that only such people attain the Supreme Abode ( Sri Vaikuntam). Rig VedA is also categorical that the Sankha
and chakrA be heated and adorned.
Any intelligent person ,after getting so much
help from the divine weapons of Sriman NArAyanA , should proceed further
become a true Sri VaishnavA in practise.
Thus the AchAryA out of his dayA does this
"thApA SamskArA" for the upliftment of the sishyA from the world of samsArA
.Further, the disciple with Anjali MudrA should regularly chant the two hymns through which this samskAram has been
performed and thereby derive the supreme protection from SudarsanAzhvAr and PAnchajanyam .
2. Pundra SamskAram
The achAryA makes the disciple aware of the
places in the body where the 'upavyUha' forms of the Supreme Lord Sriman
NArAyanA, are to be saluted.The sishya becomes fortunate enough to know the names of the Lord and pirAtti ,associated with
each 'upavyUha' form of NArAyanA and also comes to know about the way in which he has to offer his salutations.
From the para-vAsudevA ( Sri Vaikuntam) form
,NArAyanA emanates into the four vyuha forms namely VAsudevA ( Vyuha
VAsudevA) , SaNkarshaNA , PradyumnA and AniruddhA . From each of these four vyuha forms , NArAyanA emanates into
three sub-vyuha forms known as 'upavyuha'(vyuhAntarA) forms.
VAsudevA -> KeSavA ,NArAyanA, MAdhavA SaNkarshaNA
-> GovindA , Vishnu , MadhusUdhanA PradyumnA ->
TrivikramA, VAmanA, SridharA AniruddhA -> HrusIkeSA, PadmanAbhA, DAmodarA
There are some minor differences in these forms
of Sriman NArAyanA.All these different forms of our merciful Lord are highly
relished by different Yogis deeply meditating upon Sriman NArAyanA. For instance , let us take the case of sweets .Each one
relishes a particular variety of sweet more than the other ones .Similarly ,the taste of the Yogis /BhakthAs also differs .Each one
gets attracted to a particular feature of Sriman NArAyanA.
Each 'upavyUha' form of Sriman NArAyanA is
externally represented by the 'OOrdhva pundram'(Thiruman kaapu).The 'thiruman'
represents the Lord and the 'Sri Choornum' represents PirAtti.The salutation to the Lord has to be done with folded hands (
Anjali Mudra ) : "KeSavAya Namaha" prefixed by pranavA, "MAdhavAya Namaha" prefixed by pranavA etc. The salutation to
the pirAtti is also done in a similar way : "Sriyai Namaha" , prefixed by pranavA , "AmrutodhbhavAyai Namaha" , prefixed by
The thiruman (white color) should be like the
outline of NArAyanA's Lotus foot. Sri choornum is yellow in color since
thirumeni of pirAtti (divine body) is Golden in color. Since Red Color is for mangaLam (pirAtti) , some do wear red colored Sri
Choornum. Any photograph of GodA pirAtti (AndAL) shall reveal the way in which the ladies has to wear thiruman on their
foreheads . There is an unwritten convention among ladies to wear Red Sri Choornum if they are SumangalIs & Yellow Sri
Choornum if they are widows.
OOrdhva Pundram is vertical and faces upwards
denoting that it helps one in reaching 'Sri Vaikuntam' , the spiritual
Sriman NArAyanA.These twelve OOrdhvapundrams are known as the 'DvAdasa OOrdhvapundram '.
The location of the Thiruman kaapu , forms , names and colour of all the UpavyUha forms of NArAyanA are as follows :
|Location (part of Human Body)||Forms of Lord for Meditation||Name & Colour of Lord||Name of PirAtti|
|ChakrA in all
|Conch (SankA) in
All Four Hands
|Chest||Mace in all
|Bow in all
|Ploughshares in all
|Right Arm||Pounding Rod in all
|Sword in all
|Thunder Bolt in all
|Left Arm||Axe in all
|Crow-bar in all
|All weapons in all
(Lustre of Sun)
|Whip in all
First of all , all the 12 OOrdhvapundrams ,
starting from Lord KesavA should be adorned at appropriate places with
salutations . After this , one might be left with some amount of thiruman . In accordance with the traditions of Sannidhi
SampradAyam (Sri Ahobila Mutt) the remaining thiruman should be smeared on top of ones head while meditating on Lord
VAsudevA through dvAdasAksharam . Then , Sri Choornum at all the appropriate places should be worn .The remaining Sri
Choornum should be smeared on top of one's head while saluting pirAtti as "SarvAbhishta phala pradAyai Namaha " prefixed by
The upavyUha forms of NArAyanA also represent
the twelve suns in the Universe corresponding to the twelve zodiacs of
universe . KeSavA is the presiding deity of month MArghazhi, NArAyanA is the presiding deity of month 'thai' and so on.They
are the presiding deities of the twelve AdityAs.
Thus , the sishyA gets the unique previlege
to wear the Thiruman kAppu. So, only after SamAshrayanam should one wear
dvAdasa OOrdhva pundram .From then onwards, the sishyA (including ladies) WITHOUT FAIL should wear them. All the evils
fly away on seeing the thiruman kAppu (kAppu => protection).
Materialistic people apply varieties of powder
& cream to their faces,hands etc .They keep on polishing this temporary
their deep materialistic attachment towards it.They more over put many more ornaments over the lump of flesh(body) and
foolishly think that they look beautiful. The very basic understanding is that one is a jIvAtmA ( soul) who is ever subservient to
the Divya Dampati, and not the lump of matter housing it.
The BEST ORNAMENT for the body is THIRUMAN
KAAPU. This should be applied with great humility , thanking AchAryA
and Sriman NArAyanA for their mercy . One should be really proud of the fact that he is a servant of NArAyanA .He should be
highly enthusiastic to wear the thiruman kAApu for the reason that it reminds him of the servant - master relationship eternally
existing between himself and the Supreme Master Sriman NArAyanA.
Materialistic people take pride in identifying
themselves as a 'fan' ( follower) of some other materialist ( cinema star
, sports hero
etc) , who is also a jIvA suffering in this whirlpool of samsArA . These so-called 'stars' of the material world are going to take
bodies like donkey,cat etc in their future births .They are followed by thousand fools who are also going to take such bodies in
the next births.Materialists are highly ignorant fools because, their level of understanding that someone is 'great' is highly limited.
Once one becomes a fan of the greatest of all greats 'Sriman NArAyanA' , he CANNOT become a fan of any other person (except
NArAyanAs staunch devotees).Even the greatness of demigods like BrahmA ,SivA & IndrA in comparison with the greatness of
Supreme Lord Sriman NArAyanA is like the brightness of a small spark of light in front of the brightness of millions of suns.
A Sri VaishnavA is thus never attracted to
even any of the demigods ( what to speak of tiny materialists in earth).
One who gets
attracted to NArAyanAs divya mangala vigraha ; kalyAna gunAs ; avatAra lIlAs as in NrusimhA , RAmA and KrishnA avAtAra
; Holy Names etc can never turn back to anything short of it.
It is furthermore a duty of a Sri VaishnavA
to follow what the AchAryA has taught him during samAshrayanam.Some may
that they are ignorant about these facts .But , they also see so many Sri VaishnavAs, wearing the thiruman kApu and thus
should automatically enquire into it.But , there are some who even after knowing that they should wear the DvAdasa OOrdhva
pundram daily , doesn't wear them out of shyness.Actually ,this is due to their ignorance. Any devotee of Sriman NArAyanA is
never a cheap personality . He is the most glorifiable one. So , one should wear them with love and enthusiasm without any
hesitation. Once one understands about the glories of Sriman NArAyanA and the eternal connection existing between himself
and the Lord , he will automatically wear the dvAdasa OOrdhva pundram.
One can talk a lot about VedAs, PurAnAs etc.
If he doesn't put their teachings into practice, there is no use in learning
them.NArAyanA gets pleased when one follows the sAstrAs .Moreover , if it is a upadesA from an AchAryA and is followed by
the sishyA , NArAyanA gets pleased to a much greater extent.At the same time , if a sishyA doesn't follow the AchAryA,
NArAyanA will never be pleased with him. So, if a Sri VaishnavA doesn't wear the OOrdhva pundrams , he is obviously not
following the AchAryA and thereby becomes avaishnavA in practice . Moreover , sAstrAs says that a body without
OOrdhvaPundram is equivalent to a Cemetery (burial place).
In extreme circumstances ,when one is not able
to wear the dvAdasa OOrdhvapundrams , salutations to Sriman NArAyanA at
the twelve places , with Anjali MudrA , should atleast be performed without fail .
The katA portion in YajurvedA says " One who
prays to the Supreme Lord Vishnu by wearing the OOrdhvapundram and by
accepting the hot chakrA on the shoulder , reaches the Supreme Lord Himself ". Such is the glory of pundram and thApa
3. NAma SamskAram
The AchAryA adds the name 'DAsA' at the end
of the disciples name , to indicate that he is forever the servant of
Lord Sriman NArAyanA and Bhagavad RAmAnujA. He becomes a 'RAmAnuja dAsan'.This is highly important.
Eventhough Sri Vaishnavam is eternal , it was
Bhagavad RAmAnujA who propagated it with intensity and fervour ,out of
great compassion for all the living entities. He was a supreme devotee of Sriman NArAyanA and an intellectual genius. He gave
the true imports of Brahma SUtrAs and established the eternal truth vouchsafed in the Upanishads . He made everyone
understand that NArAyanA , the consort of 'Sri' is the Supreme Lord , who has all the sentient beings and insentient things as
His body (ie. NArAyanA is supporter & controller of everything and everything exists for His pleasure ).
He gave the secret doctrine of 'prapatti' (
self -surrender ) to the whole world. PRAPATTI IS THE ONLY WAY IN THIS
YUGA BY WHICH ONE CAN REACH SRI VAIKUNTAM (MOKSHAM). Thus ,it was Bhagavad RAmAnujA who opened the
gates of Sri Vaikuntam for anyone , irrespective of caste , creed or sex. The greatness of Bhagavad RAmAnujA cannot be
expressed in mere words.
Since he was the one who redeemed the whole
suffering humanity by propagating the eternal truth and the ultimate good
everyone , Lord RanganAthA residing at SriRangam became so moved that , the Supreme Lord placed at the disposal of
RAmAnujAchAryA , all His possessions - LIlAvibhUti ( Material World ) and Nitya-VibhUti (Spiritual World ie. Sri Vaikuntam ) -
including Himself.In commemoration of that act , Lord RanganAthA conferred upon Bhagavad RAmAnujA the name of
'Udayavar'( Possesor or Master ) ,to signify that he was thenceforth the Master of All. Thus , to enter the Spiritual Abode of
Sriman NArAyanA , the link with ' Udayavar '( Sri RAmAnujA ) becomes a vital and important criterion.
The sishyA should always identify himself through
this 'dAsa ' nAmA . Whenever he speaks to other bhAgavathAs he should
have the servitude attitude which in one way can be cultivated by remembering his 'dAsa ' nAmA. Ladies shall identify
themselves by suffixing "nAmine RAmAnuja dAsi" to their name ( eg: RanganAyaki nAmine RAmAnuja dAsi ).
4. Mantra SamskAram
Eventhough all the five samskArams are highly
important , Mantra SamskAram is the most important amongst
them. The Rahasya traya ( 3 secrets) mantrAs are initiated to the sishyA .They are the AshtAksharam , Dvayam
and the Charama slokam . These are the TOPMOST ESSENCE OF ALL THE KNOWLEDGE .They are highly
potent and have deep philosophical meanings. These are secrets and are highly precious . These are to be learnt
from the AchAryA only. The sishyAs at any cost CANNOT tell these mantrAs (AshtAksharam and dvayam) to
others , who haven't had samAshrayanam. Only the AchAryA who is eligible to perform samAshrayanam to
others is entitled to initiate the sishyAs with these mantrAs.
One should be VERY VERY FORTUNATE to receive these mantrAs. The glories of these mantrAs have no bounds.
The potency of the mantrAs work only when it
is obtained from the AchAryA ( paramparA). This is because , without getting
the link to the paramparA , which is started by Sriman NArAyanA ,one cannot obtain the benifits of the mantrA ; rather it may
lead to negative results also.PAdma purAnA says that " sampradAya - vihInA ye mantrAs te niShphalA matAhA" ie. "Unless
mantrAs are initiated (by the AchAryA) through the sampradAyA , it has no effect ". Anyone who wants to become the devotee
of NArAyanA must get linked with the ParamparA . Sriman NArAyanA Himself has clearly laid out that the paramparA is the
way through which one should approach Him .
AshtAksharam (also known as Moola Mantra ,
Thiru Mantra) is extolled by great people like AzhwArs and Rishis . This
originated from Lord BadriNArAyanA of BadrinAth , chanted in Gayathri Chandas and is addressed to Sriman NArAyanA .
Since this mantra is initiated by the Lord NArAyanA Himself , this is highly sacred.Infact NArAyanA initiated this
AshtAksharam to Thirumangai AzhwAr also.This same AshtAksharam was initiated to pundarIkA and PrahlAdA by sage
NAradA.Yogis practising Bhakti YogA , who were ever immersed in seeing the wonderful form of Sriman NArAyanA,used this
secret AshtAkshara mantram as the key to their success of God-Realisation (ie. realising NArAyanA).
This highly sacred mantra has pranavam(combination
of A,U and M) in the beginning.Vedic Scriptures strictly restrict the usage
of pranavam. Only purushAs (men) belonging to first three varnAs (BrAhmanA , KshatriyA & vaishyA) are allowed to recite it .
This pranavam cannot be used according to ones whims and fancy. Whenever it is referred in general public, it has to be
addressed as pranavam only.One doesn't have the right to say this pranavam as a combination of A,U and M ,in public ( unless it
is a part of the recitation of VedAs for a particular ceremony etc). But, the same effect of AshtAksharam can be obtained by
others by reciting 'um' instead of pranavam.
Everyone can infact chant 'Namo NArAyanA' aloud
in public ( without even undergoing Pancha SamskAram ) .Its a humble
request to all the bhAgavathAs , that the chanting of 'Namo NArAyanA' be propagated allover the world . This is the real
medicine for the suffering of all the living entities swirling in the whirlpool of SamsArA .Since this has no restriction , anyone can
be made to chant this and the soul can be saved. Propagation of the Holy Names of NArAyanA ( esp."Namo NArAyanA" ) is
the best service for the whole society , irrespective of caste , creed , sex etc. The Holy Name will then make all the necessary
arrangements for the spiritual upliftment of others.
AshtAkshara mantra japam (either in tAntric
or VaidhikA form ) MUST be performed daily in accordance with one's adhikAram
as prescribed in pAncharAtrA. Out of great respect to this most valuable treasure , one should chant AshtAkshara mantram ,
only when he is pure in his body & mind. In Sannidhi SampradAyam (Sri Ahobila Mutt) AshtAkshara japam is performed during
SandhyAvandanam ( before upasthAnam , same number of times as that of GAyatri japam) .
AshtAkshara japam gives ALL BENIFITS that one
can derive from different mantrAs. More importantly , it facilitates the
bondage between the person performing the japam and Sriman NArAyanA for SaranAgati (Prapatti).
Dvaya Mantram consists of two lines.It is eulogised
as the 'Mantra RatnA' ( Gem/Jewel amongst all the MantrAs). This helps
to perform SaranAgati (Prapatti) unto Sriman NArAyanA. Once this mantrA is initiated by the AchAryA, it should be recited
constantly within ourselves . It can be recited by the sishyA without bothering about time , place etc. Infact Dvayam should be
dancing in the lips of SriVaishnavAs , all the time. It is infact an INSTRUCTION from BhagavAn RAMANUJA that Dvayam
should be chanted for maximum time possible.
Both AshtAksharam & Dvayam shall not be chanted in an audible manner . They have to be chanted within ourselves.
Charama slokam is the famous 'Sarva DharmAn
....." sloka of Srimad Bhagavad GitA. It is a secret because of its invaluable
hidden truth. Sriman NArAyanA during His Krishna AvatArA did the Gita UpadesA to all the people through ArjunA. Since
Bhakti YogA was highly difficult even for ArjunA , KrishnA out of His Mercy asked him ( all the people) to perform 'Prapatti' , as
a means of God-Realisation .
Bhakti YogA is the CONSTANT meditation (without
any break; as constant as the flow of an unbroken stream of oil from the
hole in the bottom of a vessel filled with oil ) with unsurpassed love , on the essential nature (svarUpA) , qualities (kalyAna
gunAs) and form (divya mangala vigrahA) of Sriman nArAyanA , by the aid of any one of the 32 vidyAs prescribed in the
Upanishads.Such constant meditation is obviously difficult for the kali - yugA people. That is why the Supreme Lord Sriman
NArAyanA in His Krishna avatArA pointed out the presence of another means of attaining salvation (prapatti) in the
In many Vedic literatures & in works of
Sri Vaishnava AchAryAs , the term "Bhakti" is usually associated with the
YogA"( ie. UpAsanAs prescribed in Upanishads ) . But , nowadays , the term "Bhakti" is commonly used by people for denoting
any sort of devotion .A SriVaishnavA should certainly have Bhakti in the sense of reciting VedAs,Divya Prabandhams, Nama
Sankeertanams, StotrAs etc. And all these things are to be carried out as a kainkaryam (service) to the Divya Dampati with the
understanding that it is the ocean of dayA of Sriman NArAyanA that was responsible for him to be selected as an instrument in
performing the kainkaryam . These services should be done for the pleasure of Sriman NArAyanA and the fruits of these
services are to be submitted to Him . Also, one should do the duties (like SandhyA Vandanam , Bhagavad ArAdhanam etc)
according to his varnA and AshramA , in the same spirit of kainkaryam (with sAthvIka thyAgam) to the Divya Dampati (Divine
Couple) as mentioned above.
Regular recital of these mantrAs are highly essential and a Sri VaishnavA should be immersed in these mantras and its meanings .
5. Yaj~na (YAgA) SamskAram
In this SamskAram , the AchAryA teaches about
Bhagavad ArAdhanA ( Ijyai ). ArAdhanA is the way of
worshipping Sriman NArAyanA. There are basically two forms of ArAdhanA : bahyA (External) and mAnasIkA
This samskAram is initiated by the AchAryA through Sanskrit verses whose translation in English is as follows :
" After Achamanam , wearing OOrdhvapundram
, prostrating to the Lord (Sriman NArAyanA) , sit in a seat. After prAnAyAmam
, perform japam with DhyAna slokAs ( AshtAksharam , etc). Later , worship the Lord Sriman NArAyanA residing in ones heart (
mAnasIka ArAdhanA). Then with water from the vessel placed left (of Sriman nArAyanA) , sprinkle water on flowers and other
materials for worship and also vessels for arghyam, pAdyam etc.From water in arghyA Vessel , sprinkle water on flowers etc (for
worship) and also self "
" After welcoming the Lord , offer arghyam
, pAdyam ,Achamaniam & give ritualistic bath. Then offer cloth, Yaj~no
(sacred thread), Sandal paste , flower , incense , light , in order. Offer Achamanam , honey and again Achamanam. Later offer food
comprising of pudding, rice , vegetables, water, pan-betel etc.After Prostration ,restoring status quo is the procedure of worship
Thus , the sishyA gets the eligibility to perform
Bhagavad ArAdhanam ( Ijyai) to Sriman NArAyanA's archA avatAram as
'SALagrAmA'. Since the food we take should only be the remnants of food offered to Sriman NArAyanA , SALagrAma
ArAdhanA is very important for a Sri VaishnavA..
Lord Sri KrishnA in His GIta Upadesam , says
that " Good people eating the remains of yaj~nAs are released from all
sinners who cook food for their own sake eat only sin " (3.13)
Food is the major source of input to the body.
It drastically affects the proportions of sAtvikkA (goodness), rAjasA (passion)
and tAmasA (ignorance) gunAs in the body.By eating the food which are devoid of sAtvikA nature , the person drifts away from
spiritualism and his indulgence in materialistic affairs increases. Further , if the food is not offered to the Supreme Lord Sriman
NArAyanA through Bhagavad ArAdhanA ,the person incurs lot of sins . Therefore ,One should perform the Bhagavad
ArAdhana kainkaryam daily without fail .
By performing SALagrAma ArAdhanam (Ijyai) ,
one gets cleansed from many impurities (seated in mind).The sacred water
obtained after the ablution of SALagrAmA is highly potent. We have to remember that , the sacred water has had the direct
contact with the thirumeni (divine body) of Sriman nArAyanA .Thus it makes one charged with sAtvika gunA and cultivates
bhagavad bhakti very easily.
Ofcourse there are many side - benifits like
improvement in health, intelligence, memory , etc due to the intake of
sacred water (
'PerumAL theertham'). All these benifits are for aiding the cultivation of bhakti and shouldn't be seen in a materialistic
perspective. The spiritual benifit obtained is enormous , and can only be felt by the devotee.
A true devotee of Sriman NArAyanA however doesn't
bother about the so called scientific explainations for the side-benifits
incurred during any devotional kainkaryA . These explainations are only for those who doesn't believe in NArAyanA and
sAstrAs .For instance , Sri AnnamAchAryA ( disciple of Sri Adivan Sadagopa Yateendra MahAdesikan) , out of his intense
devotion to the Supreme Lord Sriman NArAyanA , has sung 32000 nectarian songs on Lord SrInivAsA at TirumalA . rAgA ,
tAlA are not planned . These things pour out spontaneously out of his great devotion. But , one may get attracted by the
greatness of rAgA , tAlA , way of composition etc.But, the important aspect which should attract one ,is his bhakti towards
NArAyanA . If this is left out , then there is no point in discussing other things. Eventhough the rAgA,the composition structure
etc are amazing, they simply aid one to create the mood of bhakti involved in that song & it is in this context that they are to be
eulogized. Similarly , we can talk about some petty, so called scientific explainations behind some devotional activities & the side
- benifits obtained thereby .But , the spiritual reason behind it and spiritual benifit one obtains is beyond the comprehension of
The archA form of NArAyanA is due to His Soulabhyam
( easy accesibility to one and all ) & Sowseelyam ( Friendship shown
by an exalted one towards a lowly person without expecting anything in return ). His dayA (mercy) for all of us has no bounds.
Garuda PurAnam says
"SAlagrAma shilA yatra devo dwAravathIbhavaha
vubhyoho sangamo yatra tatra mukthirna samshayaha "
ie . Mukthi is assured without doubt in those
places where SALagrAma DwArakA shilA coexist (ie.Bhagavad
ThiruArAdhanam leads a devotee to perform prapatti and makes him lead a life of true prapannA ). The greatness
of sALagrAmA is that, Sriman NArAyanA has Himself chosen ( svayam vyaktA) to incarnate in that form ie. it is
not consecrated or installed by others.SALagrAmA can thus be straightaway worshipped without any special
Eventhough the sALagrAma ArAdhanA is performed
by the male members of the three varnAs , ladies too have important role
in that kainkaryam. They can make nice arrangements in terms of preparing food, gathering & making fragrant flower garlands ,
etc.Thus they too derive the same benifits out of the ArAdhanam. The entire family should assemble together for the
'SAtrumurai', the concluding session of ArAdhanam .
The important aspect in any kainkaryam is that,
it is performed purely for the pleasure of Sriman NArAyanA . SAstrAs also
clearly specify the type of kainkaryam one has to perform , according to ones varnA & AshramA. So , one has to just take up the
kainkaryam assigned to him/her & perform that with devotion. This is the spirit behind the kainkaryam & thus one shouldn't
entertain questions like "Why can't I do this ?" , "Why should they only do that ? " etc.
mAnasIkA ArAdhanA has to be performed by all.
This is similar to the bahyA ArAdhanA , but the whole ArAdhanA is done
mentally .Pictures of Sriman NArAyanA in various Divya Desams , plays an important role here . Irrespective of the caste, place ,
time or sex , one can perform this mAnasIka ArAdhanA .
Sri Sukabrahma maharishi in his nectarian Srimad
BhAgavatham says about the way in which great devotees worship
NArAyanA residing within their hearts ( mAnasIka ArAdhanA ) :
"These devotees meditate on NArAyanA with His
four hands holding the Conch , ChakrA , GadhA (club) and Lotus. They fix
His figure firmly in their mind. Having fixed His figure firmly , they worship Him with the courtesies ( as in Bahya ArAdhanA or
pUjA ) including serving of food , mentally. They conclude the worship with MangalAsAsanam ( MangalArathi)".
If one doesn't remember about the upadesam
of the AchAryA as regarding the Ijyai and unfortunately couldn't meet the
AchAryA , he can approach another Sri VaishnavA who is spiritually advanced and learn the practical way of doing the
This samskAram is very important in many angles.
thApa samskAram makes the sishyA eligible to start performing various
kainkaryams to the Supreme Lord Sriman NArAyanA . The pundra samskAram makes a person eligible to wear the dvAdasa
OOrdhvapundram ,which is a must while performing kainkaryams like Bhagavad ArAdhanam. NAma samskAram makes the
sishyA get the intimate relationship with Sriman NArAyanA & Bhagavad RAmAnujA, which is again important while performing
kainkaryams. The mantrAs initiated during the mantra samskAram are used to please Sriman NArAyanA while performing
kainkaryams like Bhagavad ArAdhanam. So , all the samskArams are ultimately aimed to make the sishyA perform the
kainkaryams like Bhagavad ThiruvArAdhanam properly.
While doing Bhagavad ThiruvArAdhanam to Sriman
NArAyanA , one is also reminded about the Lord in various Divya Desams
, the nectarian anubhavA of AzhvArs , mercy of our AchAryAs etc.All types of spiritual emotions can be nicely poured out
during the Bhagavad ArAdhanam ,thereby bringing immense divine ecstacy.This makes one get rid of the sins that propel a
person to engage in materialistic pleasures and makes him deeply attached to the Lotus Feet of the Supreme Lord Sriman
3. Life After Samashrayanam
SamAshrayanam marks a great turning point in
the journey of jIvAtmA through the cycle of repeated birth and
death. The Pancha SamskAram performed is invaluable. But , one has to keep up the samskAram by his regular
devotional activities. The samskArams done loses its significance when one starts indulging in more materialistic
activities , without caring about the Supreme Lord Sriman NArAyanA . The whole purpose of SamAshrayanam is
to make a person ( jIvAtmA ) get involved in the sanAtana dharmA ( eternal dharmA) of performing Kainkaryam
to Divya Dampati ( MahALakshmi & NArAyanA ). Surrender and love towards the Supreme Lord Sriman
NArAyanA is the only purpose of human life . SamAshrayanam helps in a great way to make a person progress
towards achieving this goal.
The disciple should be highly thankful to the
AchAryA for his great compassion. He should take deep interest in the
SampradAyam & gain the true knowledge from kAlakshepams (Discourses) either under the lotus feet of his achAryA or under
other SriVaishnava achAryAs his achAryA directs him to do so.He should atleast learn from cassettes , books etc of our
AchAryAs. He should learn the recitation & meaning of the most nectarian , unparalleled divine songs of the Tamil VedA(Divya
Prabandham) , which is embedded with soul stirring devotional pAsurams.He should carry out the duties ( like
SandhyAvandanam , Bhagavad ArAdhanam etc ) without fail , according to the VarnA and AshramA . The taniyan of the
AchAryA must neccessarily be recited daily , atleast after adorning the dvAdasa OOrdhvapundram.
He should perform various services to the AchAryA
and Sriman NArAyanA daily. Then, jn~AnA ( knowledge) , vairAgyA
(detatchment from materialistic things ; sense control) and bhakti (devotion) is automatically gained by the devotee due to
blessings of the AchAryA . By performing prapatti , the devotee should lead a life of prapannA ever immersed in various
kainkaryams .Eventhough he is in the midst of the society , he can earn through dharmA as a service to Sriman NArAyanA . The
money so earned should be spent for various devotional services and not for materialistic pleasures.
Swami Desikan says in his NyAsa vimsati that ,
"The disciple too must fulfil certain requisite
qualifications. He should have
1.A Good sense
2.A friendly approach towards sAdhus.
3.A good character.
4.An earnest desire to understand the tenets of the sampradAyA.
5.A loving mind to render service to the AchAryA
6.No self-esteem or self conceit.
7.Abject obedience to the AchAryA, this being a SUPREME DUTY.
8.A tendency of waiting and readiness for the correct oppurtunity to get clarification of our doubts from AchAryA.
9.A complete restraint over the external senses.
10.A mental discipline
11.A mind of surrendering to the AchAryA without any jealosy
12.An implicit faith in what the SAstrAs say.
13.The ability to pass all the tests the AchAryA admininsters.
14.Supreme graditude to the AchAryA for the great help.
Only such a disciple is eligible to be inducted into the philosophical training." Nyasa Vimsati(3).
In his glorious 'pallAndu' to Sriman NArAyanA
, PeriAzhvAr (Sri Vishnu chittar) glorifies samAshrayanam and instructs
us the way one should lead the life after samAshrayanam : "Bearing (on
our upper-arms) the imprint of Holy ChakrA ,caused by the special consecrated
instrument with the red - hot wheel-emblem ,which is blazing more fiercely
than fire , we have been at the
service of Lord Sriman NArAyanA , generation after generation".
Kindly follow the instructions of our dearmost
AzhvArs and AchAryAs and lead a life of a true Sri VaishnavA by their divine
Those who haven't undergone samAshrayanam ,
please take the earliest oppurtunity to get the blessings of the AchAryA
corresponding to your sampradAyam and humbly request the AchAryA to perform Pancha SamskAram. Please do help others
also ,to know about Pancha SamskAram and bring great fortune to their lives too.
Sri Vaishnava dAsAnu dAsan
KaraLapAkkam KomAndUr ELayavalli AnanthapadmanAbha dAsan
All glories to the lotus feet of AzhvArs, EmperumAnAr & Desikan
Sarvam Sri KrishnArpanamastu
PraNavam) VaadhihamsAmbhuvAhArya - samprApthaakhila-sAsthradhiyE nama:
“Salutations to the AchAryan, who received Sakala-Saasthra JnAnam – the same process in disciplic succession from His AchAryan – Guru.”
The Guru just gives a talk on the basis of Vaishnava Sadachara
- the four regulative principles of freedom
- the ten offences to be avoided
- and declares his mission to serve his Guru…
Pancha Samskara Pancharatrik Diksha is anchored in five life altering
One receives during the time of SamAsrayaNam the following five samskArams: (1) Taapa SamskAram: being imprinted with the divine disc and conch of Sriman NaarAyaNa on the shoulders (2) PuNDra SamskAram: Inititation into the adorning of the twelve Urdhva PuNDrams (ThirumaNN and SrI ChoorNam) on the designated sections of the upper torso with mantrams to wear them (3) Receiving dAsa nAmam from the AchAryan (your name is….Raama Daasan) (4) UpadEsams on Manthra Thrayams (AshtAksharam, Dhvyam and Charama slOkam) and (5)Yaagam / IjyA: instructions on how to perform Bhagavad AarAdhanam (seva pujan) daily. It is pancha samskAram that marks the beginning of one's life as a SrI VaishNavan. The beginning of one's true life is linked to the acceptance of Pancha SamskAram.
tapah pundram tatha nama, mantro yagas cha panchamah
ami hi pancha samskarah, paramaikanti hetavah
(1) Austerity, (2) wearing the marks of Vishnu on one's body, such as 'tilak', or heat seals 'taptah-mudras' to identify the body as a temple of the Lord, (3) accepting a new name at the time of initiation, (4) chanting the glorification of the Lord in the form of the Lord's Holy name, the prescribed scripture, and the Deity (5) engaging in the performance of the 'Yuga dharma' or supreme sacrifice, and undergoing training to render service to the Deity and the devotees – the mission of the Guru’s sampradaya.
All of the five are interlinked;
(1) Austerity, is considered the wealth of brahminical culture, gained through spiritual re-education and self-discipline – Simple Living and High Thinking. Austerity is also symbolised by our marking the body with the symbols of the Lord – Shank and Chakras. In different sampradayas there are variations of the applications of this. In the Sri sampradaya this austerity is done by the acceptance of branding with irons on the right (disc – Chakra) and left (conch – Shank) shoulders, in the Brahma-Madhwa line it is similarly done using “heat mudra” irons made of silver, but the placement is on different parts of the upper body and temples too. In the Gaudiya line the same symbols are marked on the body daily with tilak or gopichand (this is mentioned in Chaitanya Charitamria Madhya-lila 1:35., in relation to reformatory method of samskaras, and heat mudras as mentioned in the Hari Bhakti Vilas 4th Vilas).
(2) pundram syad urdhva pundram tal
chastre bahu vidham smrtam
hari mandiram tat pada
'Pundram' here means marking the body with sacred clay from such holy places as Dwaraka, Prayag, the banks of the Ganges, Yamuna, Godavari, Pampa (Tungabhadra), Kaveri or from the soil from the sacred Tulasi plant, or from a place where the earth was dug with the tusks of a wild boar – using that earth. By marking the body with 'Vaishnava tilak' or 'urdhva pundra' or the forms of the Lord's feet and weapons, such marks, worn out of humility, recognize that one's body is the temple of Lord Vishnu, that this body is the Lords' property and not otherwise.
(3) Dasya naama - from this day on the disciple is known under the new name giving him/her the humble position as servant of Krishna. The acceptance of a new name here specifically indicates severing of ones' previous ideas and materialistic misconceptions.
Sankha chakraady urdhva pundra
dhaaranaady aatma lakshanam
tan naama karanam chaiva
"After initiation, the disciple's name must be changed to indicate that he is a servant of Lord Vishnu. The disciple should also immediately begin marking his body with tilaka, especially his forehead. These are spiritual marks, symptoms of a perfect Vaishnava". (Padma Purana, uttara khanda) - as quoted in the purport of ch.1 verse 208, Madhya lila, Sri Chaitanya Charitamrta
Formerly dasyanama diksha was given by placement of a mandala on a vedi on the ground, each section of that mandala corresponding to different letters (ka, kha, ga gha, etc). The Acharya then gives a name Divinely inspired according to where a flower lands that is ceremonially thrown into the mandala by the guru for the disciple (there are variations of this too). Other systems applied the names to the disciple according to the Janma nakshatra padas as mentioned in shastra like Sat Kriya Sara Dipika, again Divinely inspired. Others again Divinely inspired to do so, chose a name for the disciple according to their nature, while others take the first name of the initiate and understanding that in his/her purva-ashram the parents gave the name by the Lord’s grace, and now is the time to purify that name giving. Of course those who were brought up in the Vedik culture being given nama-karanam samskara and a suitable Krishna conscious name still change their name symbolic of their change of status in life – under father’s care, under guru’s care.
(4) Upadeshyam - Mantra diksha - the fourth samskara is that one accepts the purified mantras of the guru parampara, which one now is part of and represents. This consists of the maha mantra being formally given to the disciple along with the Gayatri mantras (according to the disciple’s development and capacity for chanting or using them).
namatra gaditam sadbhir
hari bhrit-yatva bodhakam
swesta deva vapur matah
As mentioned the word 'nama' means name, the change of name is external to help the internal change of heart to take place. The two support each other, as one submits oneself to change one's heart one must change one's name indicating that he is a servant of the Lord.
All of the limbs of the panch samskara system reinforce each others’ resolve for detachment from the material world and attachment to Krishna.
(5) Yaagam / IjyA - The final samskara, Moreover this fifth limb is that by which the disciple submits themselves to training in the developmental culture of Krishna consciousness to serve the Lord according to one’s potential:
salagramadi pujan yaga sabdena kathyate
pramanany eshu drishyani duranadishu sadhubhih
By the world 'yaga', the worship of the 'Saligram Sila' and other Deity forms of the Personality of Godhead are described, glorified and sung about in great joy in the association of like minded sadhus – devotees as indicated by the fifth samskara of samashrayanam (panch samskaras).
One does this by agreeing to accept one’s new life, a second birth, and therefore symbolically prostrates oneself at the feet of Sri Guru the representative of Lord Vishnu.
Re-education into spiritual life-style reflects that of the symbol of self-surrender, upholds the first and the rest through the austerity of self-discipline. Such self discipline is sometimes referred to as the four regulative principles of freedom, for it frees us from material contamination as a doctor who is properly immunized can treat his patients.
From this day on the disciple will accept formal vows (yam niyam – does and don’ts) to refrain from activities that create or enforce the materialistic bodily concept of life, that I’m the enjoyer, proprietor, etc, of this world. (The principles and what they uphold - No illicit sexual activity – cleanliness, No meat eating – mercy; No intoxication – austerity; No gambling – time wasting and speculation) The acceptance of vows, which, by following strictly gives assistance to help immunize one from the influence of the material nature.
So in this way, taking the system from references throughout the Puranas and other Vedik literatures, our Purva-acharyas (previous acharyas) performed the 'Vaishnava agama' of spiritual initiation for their disciples based on the Pancharatriki system.
Having understood its purpose and function the disciples can now be properly initiated:
Disciples should be appropriately dressed with dhoti or sari according to gender. Men bare chested with an upper cloth – chaddar or anga vaastra.
Men may also shave heads if practical, although not absolutely mandatory.
New neck-beads and japa mala for first initiates.
A garland for each candidate, first offered at the feet of the Deity.
Guru calls each disciple close - disciples approach Sri Guru, and offer obeisances Satanga pranams audibly; for women (7 things touching ground - head, 2 hands, 2 knees, 2 feet), men offer full dandavats.
Dakshina is now given to the guru.
Guru asks if candidates will promise before the fire, the Deity and the Vaishnavas to follow the principles of Krishna consciousness; No meat eating, No illicit sexual connection, No intoxication, and No gambling. And to also chant a minimum of 16 rounds on their japa mala daily.
Dasya nama – Your name is ________________ dasa or dasi (brahmachari, or adhikari)