Srivaishnava lakshanam (1 to 13)
Thanks to:Sriman Sarathy ramanuja dasan
archived in http://ponnadi.blogspot.in
Messages
Manavaala Maamunigal declares that our Srivaishnava sampradhaayam is Emperumaanaar dharisanam. Together we can explore the depths of this glorious sampradhaayam in this blog site. This website is a humble samarpanai at maamunigal's ponnadi (his thiruvadi is called ponnadiyaam sengamalam - representing ponnadikkaal jeeyar
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
There are several places in our purvacharya granthas where srivaishnava lakshnam is explained. In this series, we will see many of those references from our purvaacharya works - one at a time.
===========================
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
Samskaara means the process of cleansing or purifying. It is the process which transforms one from an unqualified state to a qualified state. It is by this process one first becomes a srivaishnava. Just like taking birth in a braahmana family makes it easy for some one to become a braahmana by going through the brahma yajna process, taking birth in a srivaishnava family makes it easy for some one to become a srivaishnava through the pancha samskaaram process. The beauty/distinction here compared to the braahmana family example is, one need not be born in a srivaishnava family to become a srivaishnava - because srivaishnavam is associated to the soul while braahmanyam is just associated with the body.
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
Once we understand the above 5 points clearly, we will
automatically look out for srivaishnavas who are like that. And when we meet
them we should feel so happy - our pUrvaachaaryas say, when we see a
srivaishnava we should feel happy as if we saw moon (every one right from
childhood has a fascination for moon), mild breeze and sandalwood paste (every
one likes the soft nature, coolness and the smell). Also, maamunigal says that
we should think that "even in this samsaaram we can meet some one like this" and
compares it to seeing a Lotus flourishing in a stove (which is impossible).
Maamunigal continues to say, even
if we get the first 5 qualities, getting this particular quality is extremely
difficult - but all of our pUrvaachaaryas lived such exemplary life
glorifying other srivaishnavas.
The reason it is very difficult to develop this abhimaaanam is because of our own ahankaaram. We have this "sajaathIya budhi" on srivaishnavas, i.e., we look at another srivaishnava and say, "He is also bathing, He is also wearing clothes like me, He is also eating, He is also working. Why should I treat him higher than me?". The point we miss is that, according to pUrvaachaaryaas "srivaishnavas are acharya thulyars and higher than self and Isvaran". Kannan emperumaan says in bhagavad gIta - "matchitthaa: matgadha: praana: bodhayantha: parasparam ... " - the ones who think about me, have me as their life breath, discuss about me together all the time and enjoy those moments together". In the samsaaram (which is full of miseries) - to find a person who shares bhagavad vishayam is like finding oasis in a desert. So, we should make sure that we take the opportunity to the fullest potential and discuss bhagavad vishayam with such srivaishnavas. Nammaazhwaar also praises srivaishnavas of this world as "vinnuLaarilum sIriyar" (better than nithyas and mukthas since these srivaishnavas think about emperumaan all the time being in samsaaram itself), nilath dhEvargaL (nithya sUris of this world), etc. But once we give up the ahankaaram and start following naichya anusandhaanam (identifying one self as very lowly) we will start developing this appreciation towards other srivaishnavas.
This sUtram (116 in Mumukshupadi) can be related to sutram 447 in Srivachana bhUshanam - "aachaarya abhimaanamE uththaaragam".
While most of us will think that the sishyan having the abhimaanam towards our aachaaryan will give the sishyan the ultimate result of mOksham, maamunigal being an expert commentator coming in the line of our pUrvaacharyaas, says that "if the aachaaryan (who out of his boundless/causeless mercy provided the ultimate knowledge to the sishyan) has the abhimaanam that 'this is my sishyan', that will relieve the sishyan from the clutches of samsaaram very easily". Actually this is the essence of our sampradhaayam. By following what is said in the Mumukshupadi sUtram 116, we will appreciate the relationship with a srivaishnava more than anything else and the result is we will become the sath paathram to have the abhimaanam of such srivaishnavas/acharyas as mentioned in Srivachana bhUshanam sutram 447.
We can see this in pUrvaachaarya's lives many such incidents.
* Manakkal nambi took so much efforts to bring Alavandhaar back to sampradhaayam (since that was nAthamuni's wish).
* Emperumaanaar walked from Srirangam to Thirukoshtiyur 18 times to meet Thirukoshtiyur nambi and ThirukOshtiyur nambi in the end gave swamy the name "Emperumaanaar" for his actions.
* Emperumaanaar and periya nambi had a wonderful relationship of mutual respect and affection to each other.
* koorathaazhwaan gave up all his wealth and surrendered to emperumaanaar and emperumaanaar had so much respect and affection for azhwaan.
* When pillai pillai aazhwaan (a sishya of koorathaazhwaan) was continuosly committing apachaarams to srivaishnavas, on one punya kaalam (month beginning), koorathaazhwaan went to him and asked to give all the paapams arising out of those apachaarams as an offering to him. Looking at the kaarunyam (mercy) of his acharya, from that time onwards pillai pillai aazhwaan never commited any apachaarams towards any one.
* Embaar instructs to bhattar while leaving to paramapadham that "dont think that you are a big scholar, son of koorathaazhwaan, etc. always remember that emperumaanar thiruvadigalE thanjam".
* Emperumaanaar was very attached to paraasara bhattar and once mentioned to anathaazhwaan that bhattar should be treated just like himself.
* bhattar and nanjeeyar were very attached to each other. bhattar also instructs nanjeeyar while leaving to paramapadham that "dont think you are a vedhaanthi, you offered so much wealth to bhattar, etc. always remember that emperumaanaar thiruvadigalE thanjam".
* nanjeeyar and nampillai were very attached to each other. When nampillai asks nanjeeyar, what should be the utmost quality of srivaishnava, nanjeeyar says that "when we find that some srivaishnava is having issues with us, we have to think the problem is with us not with the other person" - this is in line with "naanE thaan aayiduga" in thiruppaavai 15th paasuram.
* nampillai went to kandhaadai thOzhappar to ask for forgiveness, even though it was thOzhappar who committed offense to him.
* KoorakulOthama dhaasar took so much efforts to bring Thiruvaaimozhipillai back to sampradhaayam (since that was pillai lOkaachaariar's wish).
* Thiruvaaimozhipillai and maamunigal were very attached to each other.
Our pUrvaachaaryas had their full focus on bhagavad/bhaagavatha kainkaryam and nothing else. For them, their bodily comforts are of least importance. If we understand this and engage in bhaagavatha kainkaryam that will fit our svarUpam perfectly per our pUrvaachaarya's definition of a srivaishnava adhikaari.
So, we should think that we committed the biggest crime when we find faults in another srivaishnava. Even worse is propagating another srivaishnava's faults (as perceived by us) to others. We have to think about sIthaa piratti's behaviour constantly - she did not tell perumaaL anything about the tortures committed by raakshasigal to her.
With this in mind, we will discuss the offenses (apachaarams) that should be avoided by a srivaishnava in the next article.
adiyen sarathy ramanuja dasan
Note: Adiyen thanks Sri Sutharsan swamy for inducing me to write further on this important topic with some valuable feedback
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous articles we have seen the internal qualities that a srivaishnava should aspire to develop. We also saw in the end, how important it is to aspire for the association of such srivaishnavas. In this article we will understand the different types of apachaarams (offenses) that srivaishnavas should avoid.
For srivaishnavas, saastram is the foundation - we depend on saastram for every action we do. Saastram means that which instructs us on what to do (vidhi) and what not to do (nishEdham). Primarily saastram instructs us to perform our nithya/namithika karmas and restrain from theft, attachment towards other's properties, violence, etc. Our pUrvaachaaryas take the essence from the saastram and consolidated them.
In srivachana bhushana divya saastram, in sUtrams 300 to 307, pillai lOkaachaariar explains that a srivaishnava must be asakthan (incapable to do) in the following 4 matters:
* akruthya karaNam - not indulging in what is rejected in saastram
* bhagavadh apachaaram - apachaarams in emperumaan's vishayam
* bhaagavatha apachaaram - apachaarams in bhaagavatha vishyam
* asahya apachaaram - apachaarams in bhagavad/bhaagavatha vishayam that happens without any reason
Let us see one by one in detail:
First we need to have some context on bhaagavatha apachaaram
* ones who have srivaishnava vEsham (dress, Urdhva pundram, etc) but engage in bhaagavatha apachaaram are like clothes which are folded nicely but burnt internally. When a strong wind blows, they will fly into pieces.
* We also have to understand that emperumaan's avathaaram's like varaha, naraismha, rama, krishna, etc and his acts in those avathaarams are mainly due to the apachaarams done by hiranya, raavana, etc to emperumaan's bhakthas. It is because of his anguish in seeing the suffering of his bhakthaas, he takes up this avathaarams in samsaaram. We can easily understand this from his own words on his avathaara rahasyam in the fourth chapter of bhagavad gItA - yadhaa yadhaa, parithraanaaya saadhuanam, bhaauni mE vyathIthaani, ajo api sann and janma karma ca mE divyam slOkams. Emperumaanaar and Vedhaanthaachaariar has explained these slOkams in great detail in their gitA bhaashayam and thaathpariya chandrikai respectively.
* There are also several types of bhaagavatha apachaaram - discriminating/disrespecting a srivaishnava based on his/her birth, knowledge, acts, food, relatives, place of living, etc.
* Out of these, discriminating/disrespecting based on a srivaishnava's birth is the most cruel one. This is considered to be even worse than valuing the archa vigraham of emperumaan based on the raw material it is made of (it is already explained that this is similar to questioning the purity of ones own mother).
The fact that we disrespect another srivaishnava based on any of the above is in itself sufficient to cause bhaagavatha apachaaram. This way, our pUrvaachaaryas have maintained such strict standards while dealing with other srivaishnavas. They were cautious all the time, for example, even an acharya will treat his sishya with utmost respect - that is the level of dignity they were maintaining. What we see today to some extent is total degradation - even the sishya is not giving respect to his/her own acharya and saying things like "well, he is not so knowledgable.", "but he is also after money, how can I respect him", etc.
The results of bhaagavatha apachaaram are also explained in detail here.
* Thrisangu's example is explained here - He insisted to his acharya (vasishta rishi) and subsequently vasishta's sons to make him go to svargam with the existing body. Since they refused to do that he got angry and seeing that vasishta's sons cursed him to become a chandaala. The same yajnOpavItham which establishes his brahma jnaanam, became the belt which chandaaLas wear. Likewise if srivaishnavas commit apachaarams, being in a such high position (being a srivaishnava) any paapams/mistakes that they do will have the most severe punishment according to saastram - since they are expected to be very pure. Just like if the Prime Minister of the country is involved in some corruption - every one thinks so low of him, but if a common man is involved in corruption no one will care about that.
sri:
Also this greatness of srivaishnavas who purify us is explained by azhwaars in:
* payilum chudaroLi (thiruvaaimozhi 2.7)
* nedumaarkku adimai (thiruvaaimozhi 8.10)
* naNNaatha vaLavuNar (thirumozhi 2.6)
* kaNsOra venguruthi (thirumozhi 7.4)
* thEttarum thiral thEn (perumaal thirumozhi 2)
* thirumaalai (39 to 43)
Many historical evidences are given by Pillai lOkaachaariar to establish the importance of not considering one's birth and just looking at their bhakthi towards emperumaan.
Also in many cases, azhwaars/acharyas also liked to take the births/forms which were liked by emperumaan:* Vyasa and Suka wanted to be the dust of vrindhaavan which were touched by the feet of krishnan and gOpis.* kulasEkara azhwar who was a king wanted to become some thing (a fish, bird, flower, the road, the door steps in the sanctum, etc) on the thirumalai.
* periyaazhwar and andal wanted to take birth in cowherd families of vrindhaavan.
* aalavandhar says he prefers to be born as a worm in a srivaishnava's home instead of being born as brahmaa.
In Achaarya hrudhayam, Azhagiya manavaala perumaal naayanaar also explains the same concept in an excellent chUrnikai - we will see that in the next article. It is one of the most important chUrnikais in achaarya hrudhayam and helps us understand what is high birth according to our pUrvaachaaryas.
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
1
Srivaishnava lakshanam - 10 - Srivaishnava dhinacharya (part 1)
Sat Aug 11, 2012 8:44 am (PDT) . Posted by:
"Sarathy Thothathri" sarathy_t
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
We have so far seen the external and internal qualities that should manifest in a srivaishnava. We have also seen the apachaarams that a srivaishnava should avoid. And finally in the previous 2 articles "(http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-8.html andhttp://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-9.html) we have seen how a srivaishnava should be respected irrespective of their birth.
Once we understand all of these, we have to start looking at how srivaishnavas should spend their time when in samsaaram. Our emperumaan, azhwars and acharyas have explained this very nicely in their works. Let us see some of those gems from our pUrvaachaarya works in this regard.
Krishnan in bhagavad gIthai slokam 10.9 says:
mac-citthaa mad-gata-praanaa bodhayantha parasparam
kathayantas ca maam nityam tusyanti ca ramanti ca
My devotees think about me all the time, have me as their life breath, in discussing about me together both the speakers and the listeners enjoy great bliss.
In Sri bhaagavatham prahlaadhaazhwaan instructs every one to engage in 9 activities:
sravanam kIrthanam visnOh smaranam paadha-sEvanam
archanam vandhanam sakyam dhaasyam aathma-nivEdhanam
Hearing about emperumaan, singing about him, thinking/meditating about him, serving at the lotus feet of him,
worshipping him, praising him, having friendship with him, being a servant to him and surrendering oneself to himare the main activities of a bhaktha.
Nammaazhwar, who is praised as srivaishnava kulapathi by aalavandhaar, in the 86th paasuram of periya thiruvanthaathi, says:
kaarkalaNthamEniyaan kaikalaNtha aazhiyaan (கார்கலந்தமேனியான் கைகலந்த ஆழியான்)
paarkalaNtha valvayiRRaan paambanNaiyaan (பார்கலந்த வல்வயிற்றான் பாம்பணையான்)
chIrkalaNtha chol NinaiNthupOkkaarEl choozhvinaiyin aazhthuyarai (சீர்கலந்த சொல் நினைந்துபோக்காரேல் சூழ்வினையின் ஆழ்துயரை)
enniNaiNthu pOkkuvarippOthu (என்னிநைந்து போக்குவரிப்போது)
How can we spend the time in this samsaaram which is full of miseries without thinking about emperumaan who has a beautiful blackish thirumEni, who carries the paanjachanyam in his hand, one who protects everyone/everything during pralayam by keeping them in his stomach, one who is lying down on aadhisEshan? Such is the state of azhwar, that he cant stop thinking about emperumaan even for a moment and he is wondering what else we can do. On the other hand, samsaaris will say we can do so many things but dont know how some one can think about emperumaan even for a moment.
Thirumazhisai azhwar, in the 63rd paasuram of naanmugan thiruvanthathi, says:
theriththu ezhuthi vaachiththu vanNanGgi vazhipattum pUchiththum pOkkinEn pOthu (தெரித்து எழுதி வாசித்து வணங்கி வழிபட்டும் பூசித்தும் போக்கினேன் போது)
He says he spends his time by thinking/meditating on emperumaan, writing about him, reading about him, hearing about him from others, worshipping him without any pride, doing thiruvaaraadhanam to him.
Pillai lOkaachaariar in srivachana bhUshanam sutram 274 says:
for a sath sishya (true sishya) who is utterly dependant on his acharyan:
* vasthavyam acharya sannidhiyum bhagavad sannidhiyum - living place is where his acharyan resides and (if that is not possible) where emperumaan resides
* vakthavyam acharya vaibhavamum sva nikarshamum - topic of speech is his acharya's glories and his own faults
* japthavyam guru paramparaiyum dhvayamum - chanting/anusandhaanam is vaakya guru paramparai and dhvaya mahaa mantram
* parigraahyam pUrvaachaaryas vachanamum anushtaanamum - to take up, the instructions and history of the pUrvaachaaryas
* parithyaajyam avaishnava sahavaasamum abhimaanamum - to give up, any relationship with avaishnavas and being inspired by them (no matter how good they are in their material strengths)
* karthavyam acharya kainkaryamum bhagavath kainkaryamum - to serve the acharyan, emperumaan and his adiyaars
Manavaala Maamunigal in his aarthi prabhandham (divine crying out to emperumaanaar to relieve him immediately of his miseries in this samsaaram), in the 28th paasuram describes his activities. Maamunigal even though he is punaravathaaram of emperumaanaar himself, he is always in the mode of praising emperumaanaar to show us how to do that. Just like how perumaaL (raaman) worshipped periya perumaaL in thrEtha yugam to show us how to do thiruvaaraadhanam, maamunigal also worships emperumaanaar to show us how to fully depend on emperumaanaar.
panNdu pala aariyarum paarulagOr uyyap parivuadanE cheydhu aruLum palkalaigaL thammaik kanNdathellaam ezhudhi (பண்டு பல ஆரியரும் பாருலகோர் உய்யப் பரிவுஅடனே செய்து அருளும் பல்கலைகள் தம்மைக் கண்டதெல்லாம் எழுதி)
avai kaRRu iruNthum piRarkkuk kaathaludan kaRpiththum kaalaththaik kazhiththEn (அவை கற்று இருந்தும் பிறர்க்குக் காதலுடன் கற்பித்தும் காலத்தைக் கழித்தேன்)
punNdarigai kELvan uRai ponnulagu thannil bhOga Ninaivu onRuminRip poruNthi inGgE iruNthEn (புண்டரிகை கேள்வன் உறை பொன்னுலகு தன்னில் போக நினைவு ஒன்றுமின்றிப் பொருந்தி இங்கே இருந்தேன்)
endichaiyum Eththum ethiraachan aruLaalE ezhilvichumbE anRi ippOthu enmanam enNnNaathE (என்டிசையும் ஏத்தும் எதிராசன் அருளாலே எழில்விசும்பே அன்றி இப்போது என்மனம் எண்ணாதே)
In the first 2 lines (as split above), maamunigal explains that he searched and collected all the pUrvaachaarya granthams which were lost/distributed during muslim invasion. These granthams were written by the apaara kaarunyam of pUrvaachaaryas towards the hitham of all the future generations. Whatever granthams he found, he wrote them personally in palm leaves, he learnt them from his aacharyans (thiruvaaimozhi pillai, etc), lived according to the instructions in those granthams, and taught those to all his disciples.
In the next 2 lines (as split above), maamunigal says before getting the kataaksham (krupai) of emperumaanaar through his acharyan thiruvaimozhi pillai, he did not have any desire to go to paramapadham, but once he got that kataaksham he could not stop thinking about going to paramapadham for even a single moment.
From the above we can see how we should live our life. While these are mostly general principles, in the next article we will a specific sUtram from srivachana bhUshanam where pillai lOkaachaaryar gives an excellent sketch of how srivaishnavas should conduct themselves here.
adiyen sarathy ramanuja dasan
archived in http://ponnadi.blogspot.in_______________
========================================
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-10.html), we observed the general instructions on how to conduct our daily routine. Now, we will understand in clear, crisp and specific explanation from pillai lOkaachaariar on our dhinacharya in srivachana bhUshana divya saastram.
Pillai lOkaachaariar in srivachana bhUshanam explains the greatness of bhaagvathas (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-8.html) and cruelty of bhaagavatha apachaaram (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-7.html). After explaining this, at the end of the second prakaranam in sUtram 243, he explains through his masterful words (which are nothing but collection of azhwars/acharyas srisUkthis), how a srivaishnava will conduct his/her daily routine. Let us see the gist of that lively sUtram which carries the essence of all our pUrvaachaaryas message.
It is said in the end of this sUtram that this
is something every srivaishnava should try to practice in their life - i.e., it
is not optional. If we have our daily routine based on this, it is guaranteed by
our pUrvaachaaryas that we will develop the adhikaari pUrNathvam (full
qualification to be a srivaishnava) eventually. Looking at this we may think it
is very very difficult to follow most of these in the current situation. Yes,
there is some truth in it - it is very very difficult to follow all of these
principles - that is why we have to constantly remind ourselves how our
purvaachaaryas lived and the high standards they have set for us based on their
own lives. But there has to be some start in everyone's life, we can start
taking small steps and emperumaan will make that work for us. As said above it
is emperumaan who makes this happen - so as soon as he sees little attachment
towards him in us, he will develop the other qualities in us.
While this may all seem theoretical to us, our pUrvaachaaryas fully put this in practice in their and we can see one of our pUrvaachaaryas who was/is a role model for these principles and how emperumaan loved and rewarded him in our next article.
adiyen sarathy ramanuja dasan
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-11.html) we observed the dhinacharya of a srivaishnava.
Erumbiappa (who is one of the 8 main disciples of Manavaala Maamunigal) explains to his sishyas how a srivaishnava should live his life. This conversation is recorded in a grantham called "vilakshana mOksha adhikaari nirNayam". This is a classic grantham built on the essence of srivachana bhUshanam and other pUrvaachaarya srisUkthis. In this, he explains that all our pUrvaachaaryas were indeed fully qualified vaishnava adhikaaris with proper jnaanam, bhakthi, vairaaghyam and aarthi. This can be understood easily by the fact that:
But even beyond all of that, there was manavaala maamunigal who manifested all the qualities that were identified in srivachana bhUshana divya saastram. Let us see how we can make such a bold statement that maamunigal fully manifested the vaishnava adhikaarithva pUrthi. We will understand that by going through the meaning of the following paasuram and by going through mamunigal's life history.
This series is coming to a conclusion now. In the next (concluding) article adiyen will summarize what was discussed so far and end the series.
adiyen sarathy ramanuja dasan
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-12.html) we observed how Manavaala Maamunigal manifested all the qualities expected out of a srivaishnava. We will continue to enjoy some more of his glories and will end this series with that. It is said that "madhurEna samaaptha:" - "end it sweet". What could be sweeter than discussing maamunigal's glories? It is emperumaan's divine plan that this srivaishnava lakshanam series completes with maamunigal anubhavam.
In srivachana bhUshana divya saastram, sUtram 221 - it is said that vEthakap pon pOlE ivarkaLOttai sambaNtham (வேதகப் பொன் போலே இவர்களோட்டை ஸம்பந்தம்) - in the commentary maamunigal explains that sambandham with srivaishnavas will make us pure - just like alchemy - the process by which a chemical combination touches iron and changes that iron piece into gold. In periya thirumozhi, kaliyan says "thammaiyE NALum vanNanGgith thozhuvArkku, thammaiyEyokka aruLcheyvar" (தம்மையே நாளும் வணங்கித் தொழுவார்க்கு, தம்மையேயொக்க அருள்செய்வர்) - One who constantly worships emperumaan becomes like emperumaan (i.e., gets apahathapaapmaa, vijira:, etc - eight qualities as mentioned in saastram) by his grace. But the difference between emperumaan and srivaishnavas is quite clear just by these two pramaanams - to become a pure vaishnava we only need to establish the relationship with another pure vaishnava, but the same with emperumaan will happen only when we constantly (24 hrs, 360 days, forever) engage in worshipping emperumaan.
This we can see from our pUrvaachaaryas lives - just like Emperumaanaar transformed the lives of so many. His sishyas were quite comparable to him, koorathaazhwaan, mudhaliaandaan, embar, arulaala perumaal emperumaanaar, etc are all equally great but always considered themselves subservient to emperumaanaar.
The same way maamunigal sishyas also - Ponnadikkaal jeeyar, koyil kandhaadai annan, Pattarbhiraan jeeyar, thiruvEnkata jeeyar, Prathivaadhi bayankaram annan, Erumbiappaa, appullaar, appillai, etc are all equally glorious, but they all considered themselves subservient to maamunigal. This we can understand from upadhEsa rathina maalai 55th paasura vyaakyaanam (discussed in previous article) - pillai lOkam jeeyar, the commentator, while initially says "periya jeeyar is the only one who can be said as Ororuvar", continues to say how prathivaadhi bayankaram annan, pattarbhiraan jeeyar, madhrakavi dhaasar are all qualified to be said "Ororuvar". How aptly this relates to the sUtram we have discussed here?
Let us see a quick summary of what is discussed so far in this series:
Thus, with these in
mind, if we simply try to adhere to the following principles, we will also
slowly but surely develop the srivaishnava lakshanam that is explained by our
pUrvaachaaryas.
With this adiyen would like to end this series of articles.
adiyen would like to first thank sriya:pathi, azhwars and acharyas for inspiring adiyen to write these articles.
adiyen would also like to thank all the swamys from whom adiyen heard kaalakshEpams without which adiyen would not have understood any of these. If there is anything good in these articles it belongs to our acharya paramparai and these swamys. Also, adiyen requests all srivaishnavas to ignore any of adiyen's mistakes in these articles and just accept the essence of these articles.
srimathE ramya jaamaathru munIndhraaya mahaatmanE
srirangavaasinE bhUyaath nithyasri: nithya mangalam
adiyen sarathy ramanuja dasanarchived in http://ponnadi.blogspot.in
archived in http://ponnadi.blogspot.in
Messages
Manavaala Maamunigal declares that our Srivaishnava sampradhaayam is Emperumaanaar dharisanam. Together we can explore the depths of this glorious sampradhaayam in this blog site. This website is a humble samarpanai at maamunigal's ponnadi (his thiruvadi is called ponnadiyaam sengamalam - representing ponnadikkaal jeeyar
Srivaishnava lakshanam - 1
Srivaishnava - External appearance/qualities
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
There are several places in our purvacharya granthas where srivaishnava lakshnam is explained. In this series, we will see many of those references from our purvaacharya works - one at a time.
Let us start with a very basic pramaanam from padma puranam which is referred by our purvacharyas in their works.
ye kaNTha lagna tulasi nalinaaksha maalaa
ye baahu mUla paricihinnita shankha cakraa
ye vaa lalaata phalake lasad Urdhva pundraa
te vaishnavaa bhuvanam aashu pavitrayanti
This purana sloka explains who a vaishnava is from a physical appearance perspective and what does he do to the place where he lives.
One who wears maalaas (necklace) that is made out of Tulasi and Lotus stems (also includes pavithra maalai which was adorned by perumal, thaayaars, azhwars, acharyas),
One whose shoulders are decorated with the unique symbols of Sriman Narayana - shankam and chakkaram (as part of the pancha samskaaram process),
One whose forehead is decorated with Urdhva pundram (an authorized symbol applied by mixing the clay that is found in holy pilgrimages and that represents the holy feet of Sriman Narayana) - while it talks about forehead specifically, our purvaacharyas always applied 12 urdhva pundrams at various places of the body per sastras,
That vaishnava quickly purifies the world (the place where he is present).
Our purvaacharyas have always emphasised the importance of physical appearance and always ensured that they maintained their physical appearance according to the sastraas even at dire situations. After all we are also driven by our senses - so the easiest way we can identify a vaishnava is thru the sense of vision. Only advanced vaishnavas can identify another vaishnava (who may not be physically appearing so). That is why this pramaanam from padma puranam puts emphasis in physical appearance.
With this beginning we will go thru pramaanams from various granthangal of our purvaacharyas.
adiyen sarathy ramanuja dasan
This purana sloka explains who a vaishnava is from a physical appearance perspective and what does he do to the place where he lives.
One who wears maalaas (necklace) that is made out of Tulasi and Lotus stems (also includes pavithra maalai which was adorned by perumal, thaayaars, azhwars, acharyas),
One whose shoulders are decorated with the unique symbols of Sriman Narayana - shankam and chakkaram (as part of the pancha samskaaram process),
One whose forehead is decorated with Urdhva pundram (an authorized symbol applied by mixing the clay that is found in holy pilgrimages and that represents the holy feet of Sriman Narayana) - while it talks about forehead specifically, our purvaacharyas always applied 12 urdhva pundrams at various places of the body per sastras,
That vaishnava quickly purifies the world (the place where he is present).
Our purvaacharyas have always emphasised the importance of physical appearance and always ensured that they maintained their physical appearance according to the sastraas even at dire situations. After all we are also driven by our senses - so the easiest way we can identify a vaishnava is thru the sense of vision. Only advanced vaishnavas can identify another vaishnava (who may not be physically appearing so). That is why this pramaanam from padma puranam puts emphasis in physical appearance.
With this beginning we will go thru pramaanams from various granthangal of our purvaacharyas.
adiyen sarathy ramanuja dasan
Srivaishnava lakshanam - 2
Pancha samskaaram
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
We have seen the physical attributes of a
Srivaishnava in the first article of this series.
Some one may ask "Why is the physical
appearance is important? Why cant I be a srivaishnava without the physical
appearance specified in the saastra?". It is possible for some advanced
srivaishnavas in some rare cases but generally for everyone saastra recommends
certain rules and regulations and we are suppose to follow them. A loukika
example is - when a police man is properly dressed in his uniform, the law of
the land gives certain capabilities to him. He cant ask "Well, I am a police man
but why should I be dressed in my uniform when I am in duty?". There may be
exceptions, but if he is not dressed as a police man he would not get the same
respect (except from the ones who can recognize him as a police man). Also, we
feel nothing indifferent if we have to dress up (uniforms, shoes, hanging ID
cards) in a particular way for our work (because it provides us our livelihood)
- but will question when the saastras instruct us to do the same thing for our
svarUpam - such is the state now.
Let us move on to the next
aspect.
A brief description of
Srivaishnavam
Srivaishnavam is the eternal philosophy
which centers around the supreme God Sriman Narayanan. He is full of auspicious
qualities with many beautiful forms. He is the owner of both nithya vibhUthi
(paramapadham - spiritual world - never changing) and leelaa vibhUthi (samsaaram
- material world - ever changing). This is a tattva traya phiolosophy - i.e.
there are three entities Isvara (God), chit (souls) and achit (matter). Isvara
is the owner of both chit and achit. There are infinite number of souls in both
spiritual and material worlds. This philosophy/siddhaantha is based on saastras
(vedas, upanishads, ithihaasas, puraanas, paancharaatra agamam and
azhwar/acharya srisookthis). The saastras are meant specifically for chit
(souls) and saastras help a soul from leaving the material world (which is
defined as asaasvatham - temporary and dhukkaalayam - place filled with sorrows
by Krishnan in Bhagavad GIta) and reaching the spiritual world (vaikuntam -
place where there is no sorrows - i.e., full of joy only). The process that
initiates this journey of the soul from samsaaram to paramapadam is called
pancha samskaaram which will be discussed in the next sections.
How do we
become a Srivaishnava?
According to our purvaachaaryas, there is a proper
mechanism through which one becomes a srivaishnava. This process is called
"pancha
samskaaram".Samskaara means the process of cleansing or purifying. It is the process which transforms one from an unqualified state to a qualified state. It is by this process one first becomes a srivaishnava. Just like taking birth in a braahmana family makes it easy for some one to become a braahmana by going through the brahma yajna process, taking birth in a srivaishnava family makes it easy for some one to become a srivaishnava through the pancha samskaaram process. The beauty/distinction here compared to the braahmana family example is, one need not be born in a srivaishnava family to become a srivaishnava - because srivaishnavam is associated to the soul while braahmanyam is just associated with the body.
Pancha
samskaaram
Pancha samskaaram or samaasrayanam is the
process that is explained in saastras to prepare an individual to become a
srivaishnava. The following sloka explains the parts of panch samskaaram -
"thApa: pundra: tathA nAma: mantrO yAgas cha panchama:". The five
activities which happen during the pancha samskAra are:
- thApa (austerity) - shanka chakra lAnchanam - heated impression of shanka and chakra on our shoulders. This identifies that we are property of emperumaan - just like a vessel is marked with the symbols of the owner, we are marked with the symbols of emperumaan.
- punDra (symbol) - dwAdasa urdhva pundra dhAranam - wearing of Urdhva pundram (Thiruman and SriChUrnam).
- nAma (name) - dAsya namam - a new name given by the AchAraya (rAmAnuja dAsan, madhurakavi dAsan, srivaishnava dAsan).
- mantra - mantrOpadesam - learning the secret mantra from the acharyan; mantra - that which relieves the chanter from grief - thirumanthiram, dwayam and charamaslokam which releases us from samsara.
- yAga - dEva pUja - learning the thiruvArAdhanam process.
Goals of Pancha
samskaaram
- As sAstrAs say, tattva JnAnAn mOksha lAbha: - by gaining knowledge about the brahmam, one gets mOKsha. By getting valuable knowledge from an AchAryA in artha panchakam (brahmam - God, jIva - soul, upAyam - means to attain God, upEyam - the result, virOdhi - hurdles which are stopping souls from getting the result) which is part of the mantrOpadesam, we become eligible to secure the ultimate goal - performing kainkaryam in nitya vibhUthi to Sriya:pathi.
- While in the current life, performing kainkaryam to our AchAryan and Srivaishnavas (by doing in many possible ways) and ArchAvatAra emberumAn - through thiruvArAdhanam at home and divya dEsa kainkaryam.
So, as explained above, this philosophy of
srivaishnavam is to leave this samsaaram to go to paramapadham to perform
uninterrupted kainkayam to sriya:pathi (Sriman Narayanan).
Who can
perform pancha samskaaram?
Srivaishnavam although is an eternal
philosophy was rejuvenated by Azhwaars and Achaaryaas. Sri Ramanuja studied the
saastraas and re-established the norms which were lost over time based on the
instructions from his preceptors - Nathamuni, Alavandhaar, etc. He established
74 simhaasanaadhipathis (acharyas/spiritual teachers) and authorized them to
perform pancha samskaaram to the individuals who understands this goal of life
(leaving samsaaram to go to paramapadham). Anyone who comes in those lineages
can perform pancha samskaaram. He (as well as Sri Manavala Mamunigal)
established certain Mutts (Monastries) and jeeyar swamys (sanyaasis) whose
lineages are also authorized to perform pancha samskaaram to individuals
aspiring to become a srivaishnava. There is no distinction done based on caste,
creed, nationality, sex, financial situation, family situation, etc - whoever
desires to be put on the path of salvation can be included in this
fold.
Is pancha
samskaaram the beginning or the end?
It is common misunderstanding that, this
process of samaasrayanam is a simple ritual and is the end. But that is
completely wrong. This is the beginning of our journey in srivaishnavam. The
ultimate goal is set (to leave samsaaram to go to paramapadham) and the process
is given by our purvaacharyaas (which we will see in subsequent articles) - it
is up to the individual to follow this process and accomplish the goal. This
also brings in a wonderful relationship between acharya (master) - sishya
(disciple). We will see the nature of this relationship in the next
article.
So, so far, we have seen the physical attire
of a srivaishnava, what is srivaishnavam and the process of
panchasamskaaram.
adiyen
sarathy ramanuja dasan
Srivaishnava lakshanam - 3
Acharya-Sishya relationship
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous article we saw how Pancha samskaaram
begins ones journey as a srivaishnavan. We also saw the beginning of a unique
relationship named "acharya-sishya" relationship. This is actually a small
diversion from the original topic - but since this is such an important aspect
in our sampradaayam, let us understand a little bit more about this relationship
based on purvaachaarya sri sookthis.
Acharya literally means "one who has learnt saastras,
applying it in his own life and teaching it to others". It is also said in the
sastras that "Even a sanyaasi, if he does not accept vishnu parathvam, he must
be considered to be a chandaalan only". So it is imperative that acharya must be
a vaishnava - i.e. one who accepts Sriman Narayanan as the supreme god and is
trying to please him every moment in his every action. Our purvaachaaryas have
insisted that one who performs the thirumantra upadesam (along with dvayam and
charama slOkam) during pancha samskaaram is the direct acharya.
Sishya means one who undergoes sikshai
(correction/purification). It is generally translated as disciple in English -
which means one who is to be disciplined. Here the sishya gets himself/herself
shaped into a proper mould under the guidance of the acharya.
Our purvaachaaryas have discussed the qualities of
achaya and sishya in a very detailed manner. To start with they have established
based on the saastras that acharya-sishya relationship is exactly the same as
father-son relationship. Just like the son is always totally subservient to the
father, sishya must also be totally subservient to the acharya.
In bhagavad gItA, Krishnan says "tad viddhi
pranipAthEna pari prasNena sEvaya, upadEkshanthi tE jnaanam jnaaninas tattva
darshinah". This nicely summarises the qualities of acharya and sishya. In the
first line, he says that "a sishya should submissively approach an acharya, do
some service to him and ask him questions submissively (about athma/bhagavad
vishayam)". In the second line "since the acharya has seen/understood the real
tattvam (emperumaan), he will instruct the sishya in that jnaanam".
Some of the qualities that are expected out of an
acharya are:
* Acharyas are generally equated to piraatti (sri
mahalakshmi) - their main job is to do purushakaaram (recommendation as done by
piraatti) to emperumaan.
* Just like piraatti, they should also accept that they
are only subservient to emperumaan, they accept emperumaan as the only upaayam
and their acts are for the enjoyment of emperumaan only.
* They should be full of krupai - to accept sishyas,
develop their athma jnaanam and vairaagyam, and involve the sishyaas in
bhagavad/bhaagavatha kainkaryam.
* Per maamunigal's divya srisookthi, acharya must only
be focussed on sishya's athma rakshanam.
* Pillai lOkaachariaar says "An acharya should have
proper knowledge about self, sishya and the result".
* He should think that he is not the acharya but his
acharya is the acharya.
* He should think that his sishya is not his sishya
but his acharya's sishya.
* He should think the result is to create a well
matured sishya who will constantly perform mangalaasaasanam to emperumaan -
nothing else.
* Per vaarthaa maalai grantham and sistaachaaram (per
elder's practices), Acharya should treat his sishya with great respect - since
the sishya has come to him for total protection purely based on injunctions in
saastra - without analysing the qualities/capabilities of the
acharya.
* It is explained by our purvaachaaryas that even
emperumaan being an acharaya - that is why he chose to be in the beginning of
our OrAN vazhi guruparamparai. He also likes to have an acharya for himself -
that is why he chose the most perfect acharya for himself - Sri Azhagiya
Manavaala Maamunigal.
Some of the qualities that are expected out of a sishya
are:
* Pillai lOkaachariar says, "A sishya's focus should
completely be in emperumaaan, ready to serve anytime in anyway to the acharya,
sorrow/fear looking at this material world, desire in bhagavad vishayam, free of
jealosy when hearing about bhagavad/bhaagavatha glories".
* A sishya must think all his properties are really his
acharya's properties. He should only take as much is required for him for dEha
dhaaranam (to run the basic livelihood).
* A sishya should also think that his acharya is
everything for him as explained by aalavandhaar in "maatha pithaa yuva..."
slOkam.
* He should take care of his acharya's
livelihood.
* Maamunigal also explains in upadEsa rathina maalai
that "one should not stay away even for a moment from his acharya when he is in
this world".
* A sishya should glorify his acharya in his presence
and always have upakaara smrithi (gratefulness) for the knowledge that is given
by his acharya to him.
It is also explained that it is inappropriate for the
sishya to do athma rakshanam of acharya (i.e., sishya should never perform athma
sikshai to acharya) and inappropriate for the acharya to do dEha rakshanam of
sishya (i.e., sishya should not except that the acharya will take care of his
day to day livelihood).
As explained by pillai lOkaachariar, it is very
difficult to be a sishya (and also we dont really understand no matter how much
we learn about being a sishya) - that is why emperumaan himself took the form of
"Nara" rishi and became the sishya of "Narayana" rishi (who is an avathaaram of
emperumaan as well) to learn thirumanthram.
With this background, we can also try to understand the
different categorizations of acharyas.
* anuvritthi prasannaacharya and
krupaa maatra prasannaacharya
anuvritthi
prasannaacharya
In the days before Emperumaanaar, the acharyas were
testing the prospective sishyas for their level of dedication before accepting
them. It was customary for a prospective sishya to go to his acharya's
residence, stay with him and serve him for a full year before being accepted.
This type of acharyas are called anuvritthi prasannaachaaryas.
krupaa maatra prasannaacharya
But when Emperumaanaar saw the nature of kali, he
determined that if acharya's are to be like this, only very few will be
motivated towards giving up worldly attachments and many will not be able to
satisfy the demands of the acharyas. So, out of his unbounded mercy, relaxed the
rules and gave this most valuable knowledge to the ones who had the true desire
to learn bhagavad vishayam. So the qualification was changed from deserving to
desiring candidates. He also laid the guidelines for his sishyas to follow the
same methodology and brought in several thousands of people into the fold of
srivaishnavam out of his grace. Starting with Emperumaanaar, our acharyas are
called krupaa maatra prasannaachaaryas.
Maamunigal, explains this concept wonderfully in his
upadEsa raththina maalai paasuram "OrAN vazhiyaai upadEsitthaar munnOr, erAr
ethiraasarar innaruLal paarulagil aasai udayOrkkellaam koorum enRu pEsi
varambharuththaar pin"- "ஓராண் வழியாய் உபதேஸித்தார் முன்னோர், ஏரார் எதிராசர்
இன்னருளல் பாருலகில் ஆசை உடையோர்க்கெல்லாம் கூறும் என்று பேசி வரம்பறுத்தார்
பின்".
* uththaaraga acharya and upakaaraga
acharya
In charama upaaya nirnayam -a work done by naayanaar
aachaan pillai explains these two types of acharyas.
Uththaaraga acharya
He is the one who is capable of taking some one from
samsaaram and placing him/her in paramapadham easily. It is explained that
Sriman Narayanan, Nammaazhwaar and Emperumaanaar are the 3 uththaaraga acharyas.
* Sriman Narayanan is the prathamaacharya (first
acharya) and being sarvajnan, sarvasakthan, etc. - he can easily give mOksham to
anyone. But since he is going to act based on saastram, he will either give
mOksham or keep some one in the samsaaram - based on the individual's desire and
karma.
* Nammaazhwaar who was hand picked by emperumaan to
give knowledge to samsaaris and correct them is also capable of giving mOksham
to anyone. This is understood from his own words in thiruvaaimozhi - "ponnulagu
aaLirO, bhuvani muzhuthu aaLiro" - "பொன்னுலகு ஆளிரோ, புவனி முழுது ஆளிரொ". He is
asking the birds which he is sending thuuthu (as messenger) to emperumaan, that
he can give both nithya vibhUthi and leela vibhUthi to them as sambhaavanai for
their help. But after receiving this knowledge, as he is an aazhwaar - even
though he did parOpadhEsam a little bit, he got so immersed in bhagavad
anubhavam and out of his aarthi left the material world at a very young
age.
* Emperumaanaar was declared as udayavar - the
controller of ubhaya vibhUthi - by SriRanganathan and ThiruvEnkatamudayaan. Not
only, he was immersed in bhagavad anubhavam, he also lived in leela vibhUthi for
a long period (120 years) and served emperumaan's mission fully. He established
proper temple worship, created 1000s of sishyaas, created 74
simhaasanaadhipathis to carry forward his message, etc. So, naayanaar aachaan
pillai concludes that Uththaaragathvam is complete in
emperumaanaar.
upakaaraga acharyaHe is the one who is capable of leading us to an
uththaaraga acharya. In our sampradaayam, all acharya paramparais coming under
emperumaanaar upto our own acharya is classified under upaakaaraga acharya.
Whenever we undergo pancha samskaaram, our acharya requests emperumaanaar
through his guru paramparai to hand over that jivaathmaa to emperumaan as a
person with the desire of leaving samsaaram and reaching
paramapadham.
Both uththaaraga acharya and upakaaraga acharya are
equally respectable - though Emperumaanaar has a special place in our
sampradaayam. Even maamunigal in his upadhEsa raththina maalai starts with thiruvaimozhi pillai and ends with
emperumaanaar.
* samaasrayana acharya and jnaana
acharya
* samaasrayana acharya is the one who is performing
pancha samsakaaram to us.
* jnaana acharya is the one from whom we hear grantha
kaalakshEpams, etc which develops our athma jnaanam.
While we are always indebted to our samaasrayana
acharya and should be totally surrendered to him, jnaana acharya should also be
respected equally. For some, both samaasrayana and jnaana acharyas will be the
same person. In fact, every srivaishnava must be respected as ones own acharya
as per srivachana bhushanam.
To summarize, a sishya must depend on his/her acharya
for totally. He/She also have the responsibility to taking care of livelihood of
the acharya. One must constantly be in touch with the acharya (it is not that
the acharya does samasrayanam and we go back to him after several years to
invite him for our wedding as it happens nowadays) and also provide assistance
in his needs.
There were many wonderful incidents in our
pUrvaacharyaas lives between acharya and sishya. We will see some of them
here:
* Manakkaal nambi used to do menial services at his
acharya's (uyyakkondaar) residence.
* Manakkaal nambi took so much efforts to bring
aalavandhaar into srivaishnavam.
* emperumaanaar treated kooraththaazhwaan with utmost
respect even though he (emperumaaanaar) was the acharya.
* once, when emperumaanaar got upset with
kooraththaazhwaan. at that time azhwaan said, "adiyen is emperumaanaar's
property - he can do whatever he wants with me".
* embaar use to test his acharya's bed by lying down on
it first. When asked if it is not a sin, he said he wont mind those, as long as
his acharya's bed is made sure to be most comfortable for the
acharya.
* emperumaanaar says to ananthaazhwaan that parasara
bhattar is just like himself and should be treated the same.
* bhattar and nanjeeyar had excellent conversations.
nanjeeyar gave up everything and became a sannyasi. He said once, "if my
ashramam comes in as an interference for my service to bhattar (his acharya), I
will break my thrithandam."
* nanjeeyar encouraged nampillai's view points even
though they were some times different from his own for some
paasurams.
* pinbalagiya perumal jeeyar said he wanted to stay in
this leela vibhUthi just to observe/enjoy nampillai's (his acharya) thirumuthugu
(back shoulders,etc) while coming back from cauvery after bathing.
* koorakulOththama dasar took so much efforts to bring
thiruvaimozhi pillai into srivaishnavam.
* manavaala maamunigal took thiruvaaimozhi pillai's
(his acharya) orders as his only goal in life. He learnt sribhashyam once and
gave lectures on it but then he focussed during the whole time in arulicheyal
and rahasya granthangal.
* SriRanganathan with sridhEvi and bhoodhEvi listened
to eedu kaalakshEpam in front of his sannidhi for a whole year and at the end
gave his own sEsha paryankam as his acharya sambhaavanai and a thanian to
manavaala mamunigal which is chanted every where both at the beginning and end
of any arulicheyal gOshti even today per his orders.
* Manavaala maamunigal gave his own seat, thiruvaazhi
and thiruchangu (chakkaram/sangu) to ponnadikkaal jeeyar and asked him to do
pancha samskaaram for appaachiaar anna.
There are many such incidents but just listed some to
understand how acharyas and sishyas dealt with each other in their real
lives.
With this in mind, we will move onto a very important
topic. Pillai lOkaachariar in Mumukshupadi's dvaya prakaranam, 1st sutram,
explains the attributes that a vaishnava adhikaari should develop in his life
time. This sutram explains the qualities that we should aspire to have in a
crystal clear way. Mamunigal has done an excellent vyaakyaanam for this sutram
and we will see it in our next article.
Srivaishnava lakshanam - 4
Our guru paramparai
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the
previous article we discussed the unique relationship between acharya and
sishya.
Some will
ask - "Why do we need an acharya between us and emperumaan? Has there not been
cases where emperumaan directly acknowledging individuals like Gajendraaazhwaan,
Guha perumaal, Sabhari, akrUran, thrivakraa (kooni in Krishna avathaaram),
maalaa kaaran, etc?".
For this
our pUrvaachaaryaas explain that, while emperumaan is svathanthran and he will
occassionally choose to pour his mercy on some souls, he is also bound to give
results by an individual's karma. This is where an acharya comes into the
picture. Emperumaan out of his constant sukrutham for everyone, tirelessly
creating opportunities for a jIvaathma to ultimately reach a sadaacharya who
will impart the real knowledge and prepare the jivaathma to reach him. Acharya
being a recommendation authority like piraati (who is purushakaara bhoothai)
ensures to emperumaan that the jIvaathma is ready to give up worldly attachments
and is purely depending on emperumaan's mercy to reach him.
It is
said that while emperumaan will grant samsaaram or mOksham according to one's
own karma, acharya will always ensure that the surrendered jIvaathma gets
mOksham. It is also explained that going directly to emperumaan is like trying
to reach out to his hands to hold on and going through an acharya is like
reaching out to his lotus feet to hold on (since achayas are his thiruvadi nilai
- representing his lotus feet). Emperumaan directly acknowledging jIvaathmaas
are rare and him accepting jIvaathmaas through an acharyan is the most
common/appropriate process as explained by our pUrvaachaaryaas.
Before going in to srivaishnava lakshanam, since we are
discussing about acharyas it is very appropriate to understand our own acharya
paramparai. This will help us fully appreciate how we got this knowledge down to
us from emperumaan. Most of us will probably already know this, but still
sharing this since without this acharya paramparai - we would also be like so
many other samsaaris in this world today.
Srivaishnavam (also known as sanaathana dharmam) is an
eternal sampradhaayam and many great personalities have propagated it throughout
the history. Towards the end of dvaapara yugam, azhwars started appearing in
southern part of bhaaratha varsham at the banks of various rivers. The last
aazhwar appeared in the early part of kali yugam. Vyaasa rishi, in sri
bhaagavatham identifies that exalted bhakthas of Sriman Narayanan will appear in
the banks of various rivers and will enrich every one with the divine knowledge
of emperumaan. Azhwaars are 10 in number - Poigai Azhwaar, bhoothathaazhwaar,
peyaazhwaar, thirumazhisai aazhwaar, nammaazhwaar, kulasEkaraazhwaar,
periyaazhwaar, thondaradi podi aazhwaar, thirumangai aazhwaar and
thiruppaanaazhwaar. Madhurakavi azhwaar is an aaacharya nishtar and Andaal is
avathaaram of Bhoomi piraati. Azhwaars (except Andaal) are all jIvaathmaas hand
picked by emperumaan from samsaaram. Emperumaan gave the Azhwaars the most
perfect knowledge about tattva trayam (chit, achit, isvara) through his own
sankalpam and through them he re-established the bhathi/prapaththi maargam when
it was lost. He also made them realize past, present and future events fully and
clearly. Azhwars sung 4000 divya prabhandham (popularly known as arulicheyal)
which were direct outpourings of their bhagavad anubhavam. The essence of
arulicheyal is in the divine verses of thiruvaaimozhi which was rendered by
nammaazhwaar.
After the time of aazhwaars, acharyas started
appearing. Several acharyas such as NAthamuni, Uyyakkondaar, manakkaal nambi,
aalavanthaar, periya nambi, periya thirumalai nambi, thirukkOshtiyur nambi,
thirumaalai aandaan, azhwar thiruvaranga perumal arayar, emperumaanaar, embaar,
koorathaazhwaan, mudhaliaandaan, arulaala perumaal emperumaanaar, thirukkurugai
piraan pillan, engalaazhwaan, nadaathur ammaal, bhattar, nanjeeyar, nampillai,
vadakku thiruveedhi pillai, periyavaachaan pillai, pillai lOkaachariar, azhagiya
manavala perumaal naayanaar, koorakulOthama daasar, thiruvaaimozhi pillai,
vedhaanthaachariar, manavaala maamunigal appeared and propagated our
sampradhaayam. This acharya paramparai continues through the 74
simhaasanadhipathis and jeeyar mutts (established by emperumaanaar and manvala
maamunigal) until today. These acharyas wrote several commentaries on
arulicheyal, explaining the meanings of the paasurams in great detail. These
commentaries are the great wealth they have left behind to us - for us to read
them for ourselves and immerse in the bhagavad anubhavam. The acharyas, by the
mercy of the aazhwaars were able to exactly understand the exact message in the
paasurams and explain them from different angles.
In upadhEsa rathina maalai, maamunigal explains that we
are able to understand these arulicheyal as it is only because of the existence
of these commentaries (vyaakyaanamgal). If there were no commentaries, our
arulicheyal would have also become like other Tamil literature (which are only
learnt by a few elite group of people). Since our pUrvaachaaryaas understood the
message, they even made arulicheyal as part of nithyaanusandhanam at both homes
and temples. To see it practically, we can visit thiruvallikeNi divya dEsam -
during siriya thirumadal gOshti on fridays, we can even see 5 year olds and 6
year olds chanting out louder than the older ones. Also, every one of us knows
Thiruppaavai - every where, atleast during maargazhi month we can see even 3
year olds and 4 year olds singing the glorious paasurams of Andaal
naachiaar.
This article ended up being another slight deviation
from original topic - but again a very important aspect that is to be understood
and appreciated clearly.
In the next article, we will continue with the original
topic and move on to Pillai lOkaachariar's presentation of the qualities of a
vaishnava adhikaari.
azhwaargaL vaazhi, aruLicheyal vaazhi, thaazhvaathumil
kuravar thaam vaazhi
அழ்வார்கள் வாழி, அருளிசெயல் வாழி, தாழ்வாதுமில் குரவர்
தாம் வாழி
adiyen sarathy ramanuj dasan
Srivaishnava lakshanam - 5
Srivaishnava - Internal
qualities
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
So far, we have seen the physical
appearance of a srivaishnava, pancha samskaaram which begins a srivaishnava's
life and the acharya-sishya relationship. Now, we will move on to a very
important aspect - the internal qualities that a srivaishnava should aspire to
develop to become a qualified srivaishnava. This is explained by our
pUrvaachaaryaas in various granthamgal. But the fundamentals are most clearly
explained in the 1st sUtram of dvaya prakaranam in Mumukshupadi.
A short introduction to
Mumukshupadi and its author:
As part of pancha samskaaram, the
acharya explains to the sishya about rahasya thrayam - thirumanthram, dvayam and
charamasLOkam. The focus of rahasya thrayam is to explain artha panchakam (5
entities) - paramaathma svarUpam, jIvaathma svarUpam, upaaya svarUpam, pala
svarUpam and virOdhi svarUpam. Our pUrvaacharyaas insist based on saastram that
real knowledge means artha panchaka jnaanam, everything else is ajnaanam only.
This grantham has 3 prakaraNam (parts) - one each for thirumanthram, dvayam and
charama slOkam. The flow in mumukshupadi - thirumanthram gives the basic meaning
of artha panchakam, dvayam in its two parts mainly explains the nama: and
naraayanaaya in detail, which is explained even further in the two parts of
charama slOkam. Pillai lOkaachaariar who is an
avathaara visEsham of dhEva perumaaL, out of his boundless mercy consolidated
this knowledge and explained rahasya thrayam in simple words so that every one
can understand this knowledge. Maamunigal understanding the endless glOries of
this grantham, gave us a wonderful commentary for this grantham with very
detailed explanations.
Qualities of a vaishnava
adhikaari:
Out of the rahasya thrayam (3
rahasyas), Thirumanthram is called the manthra rahasyam, dvayam is called
anusandhaana rahasyam - that which is practiced/chanted all the time and charama
slOkam is called the vidhi rahasyam (that which orders the do's and dont's). Our
pUrvaacharyaas have the greatest regard for dvayam and also explained that the
whole of Nammaazhwar's thiruvaaimozhi is the full blown explanation of
dvayam. It is in the beginning of dvaya
prakaranam, pillai lOkaachaariar establishes the qualities that are expected out
of a srivaishnava who can do anusandhaanam of dvayam.
Let us discuss it in detail part by part.
Let us discuss it in detail part by part.
- puRambunNdaana paRRukkaLaiyadaiya vaasanaiyOdE vidugaiyum (புறம்புண்டான பற்றுக்களையடைய வாஸனையோடே விடுகையும்)
We
should give up attachments to anything but bhagavat/bhaagavata vishayam
including their vaasanaa/ruchi. When we develop attachment towards emperumaan
that will automatically lead to detachment towards others. Maamunigal relates
this to "sarvadharmaan parithyajya" in charama slOkam where kannan says give up
all upaayaantharams.
- emperumaanaiyE thanYjamenRu paRRugaiyum (எம்பெருமானையே தஞ்ஜமென்று பற்றுகையும்)
One
should accept that emperumaan is the only protector and no one else will protect
us in any case. Maamunigal relates "maam" padham in charama slOkam which
identifies no other chEtanan can protect us, Evakaaram in
emperumaanayE relates "Ekam" in charam slOkam, thanjam relates to
"saranam" in charama slOkam and paRRugaiyum relates to "vraja" in charama
slOkam.
- pERu thappaathenRu thunNiNthurukkaiyum (பேறு தப்பாதென்று துணிந்துருக்கையும்)
One
should have full confidence in the result - that emperumaan will give us
mOksham. We could get 3 doubts - a) even for brahmaa, etc he is not attainable,
how will we get him? b) how a small prapathi will get him? and c) being very
lowly and downtrodden, how will we get the biggest benediction of mOksham? But
if we have to simply think about emperumaan as the swamy who wants to take his
property (the jIvaatmaa) - with that thought we can be fully confident that he
will ensure that he gets his property. Our pUrvaachaaryaas give satisfactory
explain to all the 3 points discussed above as in a) brahma, etc are thinking
that they are svathathrargal and attaining emperumaan out of their own efforts
but prapannas accept that they are parathanthragal to empeumaan and it is
emperumaan who is giving the benediction to him. b) Our prapathi is just
acknowledging that emperumaan is swamy and we are his property - it is adhikaari
visEshanam (a quality of the subservient jIvaathmaa) and is not the upaayam. and
c) Even though we are lowly emperumaan is very merciful - if we look at our
faults it will be impossible, but if we look at his krupai, everything is
possible.
- pERRukku thvarikkaiyum (பேற்றுக்கு த்வரிக்கையும்)
On
the other hand, we should also not be satisfied with the previous statement, and
say "let me reach 80, have grand children, enjoy the accumulated wealth and then
accept mOksham". Like nammaazhwaar cried out several times "when are you going
to take me to paramapadham - every moment is unbearable in this samsaaram", we
should also keep thinking about the result every moment.
- irukkum NaaL ugaNtharuLina NilanGkaLilE pravanNanaay gunNaaNubhava kainGkaryanGkaLE pozhudhupOkkaagugaiyum (இருக்கும் நாள் உகந்தருளின நிலங்களிலே ப்ரவணனாய் குணாநுபவ கைங்கர்யங்களே பொழுதுபோக்காகுகையும்)
Even though we are constantly contemplating about
reaching parampadham, while we are here in this samsaaram, we should focus on
divyadhEsa emperumaans. ugaNtharuLina NilanGkaL
means emperumaan with so much desire
comes to samsaaram and stay in several temples, mutts and homes with the hope
that he will get a few bhakthas whom he can bring to paramapadham. So, it is
very important for us to understand emperumaan's desire, engage in gunaanubhavam
of emperumaan. The result of enjoying emperumaan's qualities will lead us to
doing kainkaryams for him and bhaagavathaas by mind, words and action. That is
what aandaal also mentioned in thiruppaavai 2nd paasuram - vaiyaththu
vaazhvIrgaaL - even in this world we can have a wonderful life by engaging on
gunaanubhavam and kainkaryam.
- ippadi irukkum srIvaishnNavargaL ERRamaRiNthu ugaNthirukkaiyum (இப்படி இருக்கும் ஸ்ரீவைஷ்ணவர்கள் ஏற்றமறிந்து உகந்திருக்கையும்)
Once we understand the above 5 points clearly, we will
automatically look out for srivaishnavas who are like that. And when we meet
them we should feel so happy - our pUrvaachaaryas say, when we see a
srivaishnava we should feel happy as if we saw moon (every one right from
childhood has a fascination for moon), mild breeze and sandalwood paste (every
one likes the soft nature, coolness and the smell). Also, maamunigal says that
we should think that "even in this samsaaram we can meet some one like this" and
compares it to seeing a Lotus flourishing in a stove (which is impossible).
Maamunigal continues to say, even if we get the first 5 qualities, getting this
particular quality is extremely difficult - but all of our pUrvaachaaryas lived
such exemplary life glorifying other srivaishnavas.
- thirumaNthraththilum dhvayaththilum Niyathanaagaiyum (திருமந்த்ரத்திலும் த்வயத்திலும் நியதனாகையும்)
We
should understand that - whatever is to be accepted (upaadhEyam) and given up
(thyaajam) are clearly explained in rahasya thrayam and have complete faith in
it. The common misunderstandings that we have and how it gets cleared by
understanding thirumanthram is explained in the 4th slOkam of ashtaslOki by
paraasara bhattar:
*
By looking at "makaaram" in pranavam, we understand that we are not our body
(dhEham), since "ma" stands for chEthanam.
*
By looking at the "akaaram" with the hidden "aaya" in pranavam, we understand
that emperumaan is the only independent personality and we are subservient to
him.
*
By looking at the "ukaaram" in pranavam, we understand that we are only
subservient to him and no one else.
*
By looking at the nama: patham, we understand that only emperumaan can protect
us.
*
By looking at the naaraayana patham, we understand that emperumaan is only true
bandhu for the jIvaathma and every one else in this samsaaram is just aabhaasa
bandhu. This is based on the fact naara + ayana - the one who holds every
one/thing in him.
*
By looking at the aaya patham, we understand that we should give up our
attachments to all material things and develop our attachment to
emperumaan.
Dvaya mahaamanthram also explains this in further
detail - most importantly explicitly mentions that emperumaan is sriya:pathi
(which was implicit in thirumanthram).
We
should also never think about any other manthrams for our anusandhaanam since
dvayam is the most complete manthram which is already given to us our
pUrvaachaaryas.
- aachaarya prEmam ganaththirukkaiyum (ஆசார்ய ப்ரேமம் கனத்திருக்கையும்)
We
should consider aacharyan as none other than emperumaan because it is because of
his upadhEsam (instructions) we developed faith in the above qualities. Also if
we have prEmam (love) for aachaarya it must be manifested towards him by doing
loving services to him. It is also said in the saastram that aacharya must be
glorified in public - so we should take every opportunity to do that as
well.
- aachaaryan pakkalilum emperumaan pakkalilum kruthajnYanaay pOrugaiyum (ஆசார்யன் பக்கலிலும் எம்பெருமான் பக்கலிலும் க்ருதஜ்ஞனாய் போருகையும்)
We
should be grateful to both aachaaryan and emperumaan. aachaaryan is the one who
took some one like us who were nithya samsaaris (engaged in material activities
since time immemorial), instructed us and brought us close to emperumaan.
Emperumaan is the one who keeps trying to do good to us and ultimately
establishes the link between us and an aachaaryan. So we should be grateful to
both of them.
- jnYaanamum virakthiyum chaaNthiyum udaiyanaayirukkum parama saathvikanOdE sahavaasam panNnNugaiyum (ஜ்ஞானமும் விரக்தியும் சாந்தியும் உடையனாயிருக்கும் பரம ஸாத்விகனோடே ஸஹவாஸம் பண்ணுகையும்)
We
should also live with such srivaishnavas who have full knowledge in artha
panchakam, have detachment from worldly activities and have no pride that they
have such great qualities. Such srivaishnavas will ensure that a) when we get
bewildered in samsaaram, they will help us out in identifying what is good and
what is bad and b) they will impart their qualities slowly but surely to us as
well. maamunigal says this in the upadhEsa rathina maalai in the end as well -
if we are attached to good minded people, we will develop those qualities and
like wise if we associate with evil minded people, we will develop those
qualities as well.
vaishnavaadhikaarikku
avachyaapEkshitham வைஷ்னவாதிகாரிக்கு
அவச்யாபேக்ஷிதம்
Finally pillai lOkaachariaar says that these are qualities that are essentially desirable by a vaishnava adhikaari - which means we must develop these qualities.
Without the works of our pUrvaacharyaas it will be impossible to extract such detailed explanations for these matters. Every moment we think about the favours done by our pUrvaachaaryas to us, we should be grateful to them and atleast for their sake, we should try to follow atleast a small percentage of their instructions and their acts.
It is essential for every one us to understand how we should deal with other srivaishanvas and specifically how we should avoid offenses. Our pUrvaacharyaas have discussed the different types of offenses in explicit detail and we will discuss that in the next article
Finally pillai lOkaachariaar says that these are qualities that are essentially desirable by a vaishnava adhikaari - which means we must develop these qualities.
Without the works of our pUrvaacharyaas it will be impossible to extract such detailed explanations for these matters. Every moment we think about the favours done by our pUrvaachaaryas to us, we should be grateful to them and atleast for their sake, we should try to follow atleast a small percentage of their instructions and their acts.
It is essential for every one us to understand how we should deal with other srivaishanvas and specifically how we should avoid offenses. Our pUrvaacharyaas have discussed the different types of offenses in explicit detail and we will discuss that in the next article
Srivaishnava lakshanam - 6
Appreciating another Srivaishnava
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous article we observed
the qualities expected out of a vaishnava adhikaari (qualified vaishnava).
Before moving on to the next topic, adiyen would like to discuss the following
point in detail.
- ippadi irukkum srIvaishnNavargaL ERRamaRiNthu ugaNthirukkaiyum (இப்படி இருக்கும் ஸ்ரீவைஷ்ணவர்கள் ஏற்றமறிந்து உகந்திருக்கையும்)
The reason it is very difficult to develop this abhimaaanam is because of our own ahankaaram. We have this "sajaathIya budhi" on srivaishnavas, i.e., we look at another srivaishnava and say, "He is also bathing, He is also wearing clothes like me, He is also eating, He is also working. Why should I treat him higher than me?". The point we miss is that, according to pUrvaachaaryaas "srivaishnavas are acharya thulyars and higher than self and Isvaran". Kannan emperumaan says in bhagavad gIta - "matchitthaa: matgadha: praana: bodhayantha: parasparam ... " - the ones who think about me, have me as their life breath, discuss about me together all the time and enjoy those moments together". In the samsaaram (which is full of miseries) - to find a person who shares bhagavad vishayam is like finding oasis in a desert. So, we should make sure that we take the opportunity to the fullest potential and discuss bhagavad vishayam with such srivaishnavas. Nammaazhwaar also praises srivaishnavas of this world as "vinnuLaarilum sIriyar" (better than nithyas and mukthas since these srivaishnavas think about emperumaan all the time being in samsaaram itself), nilath dhEvargaL (nithya sUris of this world), etc. But once we give up the ahankaaram and start following naichya anusandhaanam (identifying one self as very lowly) we will start developing this appreciation towards other srivaishnavas.
This sUtram (116 in Mumukshupadi) can be related to sutram 447 in Srivachana bhUshanam - "aachaarya abhimaanamE uththaaragam".
While most of us will think that the sishyan having the abhimaanam towards our aachaaryan will give the sishyan the ultimate result of mOksham, maamunigal being an expert commentator coming in the line of our pUrvaacharyaas, says that "if the aachaaryan (who out of his boundless/causeless mercy provided the ultimate knowledge to the sishyan) has the abhimaanam that 'this is my sishyan', that will relieve the sishyan from the clutches of samsaaram very easily". Actually this is the essence of our sampradhaayam. By following what is said in the Mumukshupadi sUtram 116, we will appreciate the relationship with a srivaishnava more than anything else and the result is we will become the sath paathram to have the abhimaanam of such srivaishnavas/acharyas as mentioned in Srivachana bhUshanam sutram 447.
We can see this in pUrvaachaarya's lives many such incidents.
* Manakkal nambi took so much efforts to bring Alavandhaar back to sampradhaayam (since that was nAthamuni's wish).
* Emperumaanaar walked from Srirangam to Thirukoshtiyur 18 times to meet Thirukoshtiyur nambi and ThirukOshtiyur nambi in the end gave swamy the name "Emperumaanaar" for his actions.
* Emperumaanaar and periya nambi had a wonderful relationship of mutual respect and affection to each other.
* koorathaazhwaan gave up all his wealth and surrendered to emperumaanaar and emperumaanaar had so much respect and affection for azhwaan.
* When pillai pillai aazhwaan (a sishya of koorathaazhwaan) was continuosly committing apachaarams to srivaishnavas, on one punya kaalam (month beginning), koorathaazhwaan went to him and asked to give all the paapams arising out of those apachaarams as an offering to him. Looking at the kaarunyam (mercy) of his acharya, from that time onwards pillai pillai aazhwaan never commited any apachaarams towards any one.
* Embaar instructs to bhattar while leaving to paramapadham that "dont think that you are a big scholar, son of koorathaazhwaan, etc. always remember that emperumaanar thiruvadigalE thanjam".
* Emperumaanaar was very attached to paraasara bhattar and once mentioned to anathaazhwaan that bhattar should be treated just like himself.
* bhattar and nanjeeyar were very attached to each other. bhattar also instructs nanjeeyar while leaving to paramapadham that "dont think you are a vedhaanthi, you offered so much wealth to bhattar, etc. always remember that emperumaanaar thiruvadigalE thanjam".
* nanjeeyar and nampillai were very attached to each other. When nampillai asks nanjeeyar, what should be the utmost quality of srivaishnava, nanjeeyar says that "when we find that some srivaishnava is having issues with us, we have to think the problem is with us not with the other person" - this is in line with "naanE thaan aayiduga" in thiruppaavai 15th paasuram.
* nampillai went to kandhaadai thOzhappar to ask for forgiveness, even though it was thOzhappar who committed offense to him.
* KoorakulOthama dhaasar took so much efforts to bring Thiruvaaimozhipillai back to sampradhaayam (since that was pillai lOkaachaariar's wish).
* Thiruvaaimozhipillai and maamunigal were very attached to each other.
Our pUrvaachaaryas had their full focus on bhagavad/bhaagavatha kainkaryam and nothing else. For them, their bodily comforts are of least importance. If we understand this and engage in bhaagavatha kainkaryam that will fit our svarUpam perfectly per our pUrvaachaarya's definition of a srivaishnava adhikaari.
So, we should think that we committed the biggest crime when we find faults in another srivaishnava. Even worse is propagating another srivaishnava's faults (as perceived by us) to others. We have to think about sIthaa piratti's behaviour constantly - she did not tell perumaaL anything about the tortures committed by raakshasigal to her.
With this in mind, we will discuss the offenses (apachaarams) that should be avoided by a srivaishnava in the next article.
adiyen sarathy ramanuja dasan
Note: Adiyen thanks Sri Sutharsan swamy for inducing me to write further on this important topic with some valuable feedback
Srivaishnava lakshanam - 7
Apachaarams to
avoid
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous articles we have seen the internal qualities that a srivaishnava should aspire to develop. We also saw in the end, how important it is to aspire for the association of such srivaishnavas. In this article we will understand the different types of apachaarams (offenses) that srivaishnavas should avoid.
For srivaishnavas, saastram is the foundation - we depend on saastram for every action we do. Saastram means that which instructs us on what to do (vidhi) and what not to do (nishEdham). Primarily saastram instructs us to perform our nithya/namithika karmas and restrain from theft, attachment towards other's properties, violence, etc. Our pUrvaachaaryas take the essence from the saastram and consolidated them.
In srivachana bhushana divya saastram, in sUtrams 300 to 307, pillai lOkaachaariar explains that a srivaishnava must be asakthan (incapable to do) in the following 4 matters:
* akruthya karaNam - not indulging in what is rejected in saastram
* bhagavadh apachaaram - apachaarams in emperumaan's vishayam
* bhaagavatha apachaaram - apachaarams in bhaagavatha vishyam
* asahya apachaaram - apachaarams in bhagavad/bhaagavatha vishayam that happens without any reason
Let us see one by one in detail:
- akruthya karaNam
saastram in general asks us to refrain from the
following items:
* para himsai - giving trouble to any living being.
even hurting a plant or small ant unnecessarily is not accepted in
saastram.
* para stOtram - our speech ability is provided by
emperumaan to praise him and his adiyaars. It should never be used to praise
avaishnavas.
* para dhaara parigraham - we should never think about
another woman (or man) who is not married to us with any wrong
intentions.
* para dhravya apahaaram - we should never take some
one else's property directly or indirectly unless the owner gives it to us
willingly.
* asathya gathanam - speaking what is opposite to
reality/truth and what is not helping any living being.
* apakshya pakshanam - eating food stuffs which has
jaathi, aasraya or nimitha dOsham - see aahaara niyamam (http://ponnadi.blogspot.in/2012/07/srivaishnava-aahaara-niyamam_28.html)
for detailed discussion on this topic.
and many other such restrictions given by manu smriti,
etc.
It is important for a srivaishnava to first follow the
saamaanya saastra vidhi and avoid the nishEdha vishayangal.
- bhagavad apachaaram
pillai lOkaachaariar continues to explain the next
nishEdha vishayam - bhagavad apachaaram. he explains this in great detail and
maamunigal gives wonderful commentary for these. The following are listed as
bhagavad apachaaram:
* To consider emperumaan at the same level as dhevathaanatharangal - for a srivaishnava it is paramount to understand that emperumaan is sarvEshvaran, one who is the lord of every one (including brahma, shiva, indra, varuna, agni, etc) and he is antharyaami (one being inside everyone to control their acts). There is no one equal to him or higher to him. With that understanding, we should fully abstain from indulging in any relationship with dhEvathaantharangal.
* To consider avathaarams such as rama, krishna, etc as normal or (even super) humans - one should understand that emperumaan appears in this samsaaram with all his qualities as in paramapadham. As part of his leelai, he enters in to garbham of a woman, being born on a particular day, goes through difficulties like vana vaasam, etc - but he is not bound by karma at all - instead all of these happen out of his iccha (desire) to help jIvaathmaas who are suffering in samsaaram. So, just because of these difficulties he goes through, we should never think that he is also like other humans.
* To disrespect the varnaashrama limits - One should strictly follow varna and aashrama rules and regulations. Because emperumaan says "sruthi smriti mama Eva aajnjaa, aajnaa chEthi mama dhrOhi ... mad bhaktOpi na vaishnava:" - sruthi and smrithi are his orders and who does not follow them are his drOhis and even he is a bhaktha he will not be considered a vaishnava. In this particular case, mamunigal explains, fourth varna srivaishnavas using vaidhIha manthrangaL during thiruvaaraadhanam, sanyaasis eating beetle nuts are some of the acts which are not allowed by saastram.
* To value the archaa vigraham (deity) based on the raw materials that are used to make it - We should understand that emperumaan out of the pure love for his bhakthaas, takes up the form which they desire. If we say that because this is a gold vigraham it is great and this is a stone vigraham or just a picture it is not so good - that is explained in saastram as questioning the purity of his own mother.
* To consider the jIvaathmaa as independent - our svaathanthriya budhi is the main cause for all kinds of sins and this is explained as the biggest theft in saastram. We should understand that jIvaathmaa is only subservient to emperumaan and act according to that.
* To steal bhagvad dhravam (things that belong to emperumaan). This includes stealing emperumaan's properties like his bhOgam, thiruvaabharanam, vastram, etc. also stealing immovable properties like his land, etc can be included here which are quite common these days.
* To help the ones who do the above acts of stealing.
* To accept those stolen properties from the ones who steal or help others to steal emperumaan's properties. Even accepting with the thought of "well, we did not want those, but they are giving it, so why not accept it" is not favourable to emperumaan.
* and many other such behaviours that are condemned in saastram.
* To consider emperumaan at the same level as dhevathaanatharangal - for a srivaishnava it is paramount to understand that emperumaan is sarvEshvaran, one who is the lord of every one (including brahma, shiva, indra, varuna, agni, etc) and he is antharyaami (one being inside everyone to control their acts). There is no one equal to him or higher to him. With that understanding, we should fully abstain from indulging in any relationship with dhEvathaantharangal.
* To consider avathaarams such as rama, krishna, etc as normal or (even super) humans - one should understand that emperumaan appears in this samsaaram with all his qualities as in paramapadham. As part of his leelai, he enters in to garbham of a woman, being born on a particular day, goes through difficulties like vana vaasam, etc - but he is not bound by karma at all - instead all of these happen out of his iccha (desire) to help jIvaathmaas who are suffering in samsaaram. So, just because of these difficulties he goes through, we should never think that he is also like other humans.
* To disrespect the varnaashrama limits - One should strictly follow varna and aashrama rules and regulations. Because emperumaan says "sruthi smriti mama Eva aajnjaa, aajnaa chEthi mama dhrOhi ... mad bhaktOpi na vaishnava:" - sruthi and smrithi are his orders and who does not follow them are his drOhis and even he is a bhaktha he will not be considered a vaishnava. In this particular case, mamunigal explains, fourth varna srivaishnavas using vaidhIha manthrangaL during thiruvaaraadhanam, sanyaasis eating beetle nuts are some of the acts which are not allowed by saastram.
* To value the archaa vigraham (deity) based on the raw materials that are used to make it - We should understand that emperumaan out of the pure love for his bhakthaas, takes up the form which they desire. If we say that because this is a gold vigraham it is great and this is a stone vigraham or just a picture it is not so good - that is explained in saastram as questioning the purity of his own mother.
* To consider the jIvaathmaa as independent - our svaathanthriya budhi is the main cause for all kinds of sins and this is explained as the biggest theft in saastram. We should understand that jIvaathmaa is only subservient to emperumaan and act according to that.
* To steal bhagvad dhravam (things that belong to emperumaan). This includes stealing emperumaan's properties like his bhOgam, thiruvaabharanam, vastram, etc. also stealing immovable properties like his land, etc can be included here which are quite common these days.
* To help the ones who do the above acts of stealing.
* To accept those stolen properties from the ones who steal or help others to steal emperumaan's properties. Even accepting with the thought of "well, we did not want those, but they are giving it, so why not accept it" is not favourable to emperumaan.
* and many other such behaviours that are condemned in saastram.
- bhaagavatha apachaaram
Primarily, It is explained that just considering
another srivaishnava equal to us itself is a bhaagavatha apachaaram - we should
always consider ourselves lower than other srivaishnavas. In this section,
pillai lOkaachaariar very briefly explains that "bhaagavatha apachaaram is that
enemity which is developed in us against srivaihnavas, out of desire towards
wealth and lust". But detailed explanation of bhaagavatha apachaaram is
discussed in sUtrams 190 to 207. Let us see the essence of those sUtrams.
First we need to have some context on bhaagavatha apachaaram
* ones who have srivaishnava vEsham (dress, Urdhva pundram, etc) but engage in bhaagavatha apachaaram are like clothes which are folded nicely but burnt internally. When a strong wind blows, they will fly into pieces.
* We also have to understand that emperumaan's avathaaram's like varaha, naraismha, rama, krishna, etc and his acts in those avathaarams are mainly due to the apachaarams done by hiranya, raavana, etc to emperumaan's bhakthas. It is because of his anguish in seeing the suffering of his bhakthaas, he takes up this avathaarams in samsaaram. We can easily understand this from his own words on his avathaara rahasyam in the fourth chapter of bhagavad gItA - yadhaa yadhaa, parithraanaaya saadhuanam, bhaauni mE vyathIthaani, ajo api sann and janma karma ca mE divyam slOkams. Emperumaanaar and Vedhaanthaachaariar has explained these slOkams in great detail in their gitA bhaashayam and thaathpariya chandrikai respectively.
* There are also several types of bhaagavatha apachaaram - discriminating/disrespecting a srivaishnava based on his/her birth, knowledge, acts, food, relatives, place of living, etc.
* Out of these, discriminating/disrespecting based on a srivaishnava's birth is the most cruel one. This is considered to be even worse than valuing the archa vigraham of emperumaan based on the raw material it is made of (it is already explained that this is similar to questioning the purity of ones own mother).
The fact that we disrespect another srivaishnava based on any of the above is in itself sufficient to cause bhaagavatha apachaaram. This way, our pUrvaachaaryas have maintained such strict standards while dealing with other srivaishnavas. They were cautious all the time, for example, even an acharya will treat his sishya with utmost respect - that is the level of dignity they were maintaining. What we see today to some extent is total degradation - even the sishya is not giving respect to his/her own acharya and saying things like "well, he is not so knowledgable.", "but he is also after money, how can I respect him", etc.
The results of bhaagavatha apachaaram are also explained in detail here.
* Thrisangu's example is explained here - He insisted to his acharya (vasishta rishi) and subsequently vasishta's sons to make him go to svargam with the existing body. Since they refused to do that he got angry and seeing that vasishta's sons cursed him to become a chandaala. The same yajnOpavItham which establishes his brahma jnaanam, became the belt which chandaaLas wear. Likewise if srivaishnavas commit apachaarams, being in a such high position (being a srivaishnava) any paapams/mistakes that they do will have the most severe punishment according to saastram - since they are expected to be very pure. Just like if the Prime Minister of the country is involved in some corruption - every one thinks so low of him, but if a common man is involved in corruption no one will care about that.
* Thondaradi podi aazhwaar said "thamargaLil
thalaivaraaya chaathi aNthanNargaLElum" ("தமர்களில் தலைவராய சாதி
அந்தணர்களேலும்") - even if a person is born in braahmana family, had
brahmOpadhEsam and fully qualified himself in vedhas, if he commits an
apachaaram to a srivaishnava (who just understands the sambandham between
emperumaan and himself but may not have any other jnaanam and anushtaanam), this
braahmana will become like a chandaala immediately. We should not think that
even after doing so many apachaarams to srivaishnavas we dont see anyone change
their forms - the change need not be physical.
* Even when Garudan thought about chaandili (who is emperumaan's bhakthai) that, why she is living in a secluded place instead of divyadhEsam, he immediately lost his wings.
* Even when Garudan thought about chaandili (who is emperumaan's bhakthai) that, why she is living in a secluded place instead of divyadhEsam, he immediately lost his wings.
* When Pillai pillai azhwaan continuously does
bhaagavatha apachaaram, koorathaazhwan corrects him in many ways highliting the
importance of avoiding such apachaarams.
* Finally a very important point should be understood. As we understand/believe that, "we get mOksham purely by our relationship to our acharya without any regard for our jnaanam and anushtaanam", the same way "we will fall down to the bottom of samsaaram purely by our apachaaram to a srivaishnava without any regard for our jnaanam and anushtaanam".
* Finally a very important point should be understood. As we understand/believe that, "we get mOksham purely by our relationship to our acharya without any regard for our jnaanam and anushtaanam", the same way "we will fall down to the bottom of samsaaram purely by our apachaaram to a srivaishnava without any regard for our jnaanam and anushtaanam".
- asahya apachaaram
asahya
means without any reason. These are the
apachaarams we commit towards emperumaan, acharya or srivaishnavas without any
specific reason.
* In bhagavad vishyam - hiranyakasipu just did
not want to hear about emperumaan - even though emperumaan did not do anything
particular to him.
* In acharya vishayam - not following his
instructions, explaining the knowledge he taught to unqualified persons in
expectation of wealth, fame, etc
* In bhaagavatha vishayam - having jealosy
towards other srivaishnavas, etc.
It is
explained that each of these apachaarams (in order) are more cruel than the one
before. That is, bhagavad apachaaram is more cruel than akruthya karanam,
bhaagavatha apachaaram is more cruel than bhagavad apachaaram and asahya
apachaaram is more cruel than bhaagavatha apachaaram.
Our pUrvaachaarayas were very respectful to saastram
and very fearful to commiting any apachaaram. Every acharya in our
guruparamparai (as we can see from their history), towards the end of their life
in this samsaaram, will gather all their sishyaas and other srivaishnavas and
ask for their forgiveness even though they did not commit any apachaaram at all.
Such was their humility.
For us also, it is important to understand
this clearly, and try to apply in our lives. Jnaanam exemplifies when it leads
to anushtaanam - if that does not happen that jnaanam can simply be the same as
ajnaanam.
Though we
should understand clearly - this does not mean that srivaishnavas did not share
their knowledge in saastram to other srivaishnavas fearing that it will cause
bhaagavatha apachaaram. If that was the case, we would not have so many
granthams by our pUrvaachaaryas and even contemporary acharyas in our
sampradhaayam explaining how we should live. The goal of these granthams is to
educate us so we develop these good qualities by reading them.
In the
next article adiyen would like to discuss another important aspect - what is
uthkrushta janmam (high birth) and apakrushta janmam (low birth) according to
our pUrvaachaaryas.
adiyen sarathy ramanuja dasan
Note: These articles are archived
in and can be viewed at adiyen's blogsite:
ponnadi.blogspot.in
Srivaishnava lakshanam - 8
Understanding the greatness of Srivaishnavas (part
1)
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the
previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-7.html),
we discussed the different types of apachaarams that should be completely
avoided by srivaishnavas. In that, our pUrvaachaaryas have emphasised the
cruelty of discrimination amongst srivaishnavas based on their birth. One word
of caution though - while we should not discriminate srivaishnavas based on
birth, we should also ensure that varanaasrama dharmam is respected. It is like
walking on a thin rope. An example would help understand this principle. In a
big organization, there is a General Manager and a Mechanic. Both are humans and
must be equally respected per the rule book. But, when the mechanic goes and
sits in the General Manager's chair in the GM's office, that will never be
accepted by the same management which allows equality among employees. Similar
concept is described as bhagavad apachaaram - varnaasrama vibhareethamaana
upachaarangal - a srivaishnava must respect varnaasrama dharmam and is very well
bound by that.
The core
principle of our pUrvaachaarayas on this topic is established clearly based on
saastram by Pillai lOkaachaariar and Azhagiya manavaala perumaaL naayanaar in
their granthams srivachana bhUshaNam and Achaarya hrudhayam respectively. They
simply documented the thoughts of Azhwaars and their pUrvaachaaryas (not that
they created a new sampradhaayam). They consolidated and extracted the essence
of the teachings of azhwaars and their pUrvaachaaryas and documented them
clearly.
It is a common
(mis)understanding that, of the four varnas (braahmaNa, kshathriya, vaisya,
shUdra) - braahmaNa is high birth and shUdra is low birth. But our
pUrvaachaaryas clearly have other ideas. Let us see them in detail:
Our
purvaachaaryas clearly establishes that vaidhIha (one who accepts vEdhas as
pramaaNam) means one who accepts Vishnu parathvam (sidhaantha may be different -
adhvaitham, dvaitham, vishishtaadvaitham, etc). But if that saastram which
establishes vishnu parathvam and nourishes that in the person who follows the
saastram is learnt and chanted without understanding this fundamental principle,
then that saastram is not used properly by that learner. Such persons who learn
saastram but dont accept vishnu parathvam are equated to a) donkeys carrying
expensive saffron (as they dont understand the real value) b) decorations on a
dead body (since there is no aathmaa there is no use) c) decorations on a widow
(talking about this will probably get adiyen into trouble in today's
environment).
For a
srivaishnava, his bodily birth does not count even a negligible quantity to get
the ultimate benediction of mOksham. It is the Emperumaanaar sambandham that
gets us the mOksham. Pillai lOkaachaariar establishes two terms "uthkrushtamaaga
bramiththa janmam" (what is misunderstood to be high birth) and "apakrushtamaaga
bramiththa janmam" (what is misunderstood to be low birth). He explains that
braahmaana/kshathriya/vaishya janmam (which is considered to be high births) are
actually dangerous since those births give qualification to indulge in
upaayaantharam like karma, jnaana, bhakthi yogamgal. The second pitfall is,
these (misunderstood) high births also gives us ahankaaram which does not allow
us to practice naichiya anusandhaanam. But these two defects are not seen in the
(misunderstood) low birth. So, it is concluded that - the birth which completely
eliminates these two defects (upaayaanthara sambnadham, ahankaaram) is
considered the best.
Even for the ones who are born in the (misunderstood) high births, their defects (upaayaanthara sambandham and ahankaaram) get removed by having sambandham to qualified adhikaaris only. This is established by periya perumaaL making lOkasaaranga muni carry thiruppaanazhwaar on his shoulders.
Even for the ones who are born in the (misunderstood) high births, their defects (upaayaanthara sambandham and ahankaaram) get removed by having sambandham to qualified adhikaaris only. This is established by periya perumaaL making lOkasaaranga muni carry thiruppaanazhwaar on his shoulders.
Also this greatness of srivaishnavas who purify us is explained by azhwaars in:
* payilum chudaroLi (thiruvaaimozhi 2.7)
* nedumaarkku adimai (thiruvaaimozhi 8.10)
* naNNaatha vaLavuNar (thirumozhi 2.6)
* kaNsOra venguruthi (thirumozhi 7.4)
* thEttarum thiral thEn (perumaal thirumozhi 2)
* thirumaalai (39 to 43)
Many historical evidences are given by Pillai lOkaachaariar to establish the importance of not considering one's birth and just looking at their bhakthi towards emperumaan.
* raavaNa
considered vibhIshana to be a kula dhrOhi but perumaaL considered him as part of
the ikshvaaku vamsam (since he considered vibhIshana as his brother).
* perumaal did charama kainkaryangal for periya udayaar (jatAyu).
* dharmaputran (yudhistran) did charama kainkaryangal for sri vidhurar.
* many rishis use to regularly visit and wait for dharmavyaathan (who was a butcher) to clarify his doubts in saastram
* Krishnan went to Sri vidhurar's (qualified by his bhakthi) house instead of bhIshma (qualified by age/knowledge), dhrOna (qualified by birth/knowledge) and dhuryOdhana (qualified by power)
* perumaal ate fruits from sabhari's (who was born in hunter's family) hands but was a acharya nishtai.
* periya nambi did charama kainkaryangal for maaranEri nambi who was a great srivaishnava and a disciple of aaLavandhaar. When questioned by emperumaanaar (who questioned his acharya to make sure that the message is conveyed directly by his acharya), he shows many pramaaNams (like the ones quoted above) and establishes that his acts were indeed correct.
* perumaal did charama kainkaryangal for periya udayaar (jatAyu).
* dharmaputran (yudhistran) did charama kainkaryangal for sri vidhurar.
* many rishis use to regularly visit and wait for dharmavyaathan (who was a butcher) to clarify his doubts in saastram
* Krishnan went to Sri vidhurar's (qualified by his bhakthi) house instead of bhIshma (qualified by age/knowledge), dhrOna (qualified by birth/knowledge) and dhuryOdhana (qualified by power)
* perumaal ate fruits from sabhari's (who was born in hunter's family) hands but was a acharya nishtai.
* periya nambi did charama kainkaryangal for maaranEri nambi who was a great srivaishnava and a disciple of aaLavandhaar. When questioned by emperumaanaar (who questioned his acharya to make sure that the message is conveyed directly by his acharya), he shows many pramaaNams (like the ones quoted above) and establishes that his acts were indeed correct.
Also in many cases, azhwaars/acharyas also liked to take the births/forms which were liked by emperumaan:* Vyasa and Suka wanted to be the dust of vrindhaavan which were touched by the feet of krishnan and gOpis.* kulasEkara azhwar who was a king wanted to become some thing (a fish, bird, flower, the road, the door steps in the sanctum, etc) on the thirumalai.
* periyaazhwar and andal wanted to take birth in cowherd families of vrindhaavan.
* aalavandhar says he prefers to be born as a worm in a srivaishnava's home instead of being born as brahmaa.
In Achaarya hrudhayam, Azhagiya manavaala perumaal naayanaar also explains the same concept in an excellent chUrnikai - we will see that in the next article. It is one of the most important chUrnikais in achaarya hrudhayam and helps us understand what is high birth according to our pUrvaachaaryas.
adiyen sarathy ramanuja dasan
Srivaishnava lakshanam - 9
Understanding
the greatness of Srivaishnavas (part 2)
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-8.html)
we observed from pillai lOkaachaarya's works (that were based on the
azhwars/purvaachaaryas thiruvullam), a srivaishnava is not considered to be
great or not based on his birth. But it is purely his jnaanam and bhakthi
towards emperumaan which was respected by our acharyas.
Azhagiya manavaaLa perumaaL naayanaar, younger brother
of Pillai lOkaachaaryar is one of the greatest acharyas our sampradhaayam has
seen. Pillai lOkaacharyar and Azhagiya manavaaLa perumaal naayanaar are the
children of Vadakku thiruveedhi pillai (who is one of the prime disciples of
Nampillai). Both were walking in the streets of srirangam right from their
childhood like perumaaL and iLaya perumaal (in ayOdhya) and balaraaman and
krishnan (in gOkulam). While Pillai lOkaachaaryar was born out of the mercy of
Nampillai, naayanaar was born out of the mercy of NamperumaaL. Both the brothers
took the vow of naishtika brahmacharyam (not marrying anyone ever) - committing
themselves for the sampradhaayam. While Pillai lOkaachaaryar mainly wrote
astaadhasa rahasyangal (18 rahasya granthams), naayanaar wrote excellent and
detailed commentaries for Thiruppaavai, kanninun chiruthaambu, amalan aadhi
piraan, etc. He also wrote acharya hrudhayam
(supporting work for srivachana bhUshanam) and aruLicheyal rahasyam (excellent
composition of rahasya thraya meanings fully using aazhwaar paasurams).
The history of the advent of acharya hrudhayam
(aachaarya = nammaazhwaar, hrudhayam = heart/thiruvullam) is to be understood
properly as explained in yathIndra pravaNa prabhaavam (a document going back
more than 500 years ago - giving the life history of acharyas after Nampillai to
Manavaala maamunigal). While pillai lOkaachaaryar completed and started teaching
srivachana bhushanam which gives the essence of thiruvaaimozhi, some people in
srirangam who could not tolerate such glories for pillai lOkaacharyar, went and
complained to namperumaaL. Hearing that namperumaaL sends his representatives to
bring pillai lOkaachaaryar to his sannidhi - since pillai lOkaacharyar had gone
for his bathing, naayanaar arrives on behalf of him at the temple. When
namperumaaL enquires about the issue to naayanaar, naayanaar starts reciting
acharya hrudhayam (just like thondaradipodi azhwar recited thirumaalai infront
of periya perumaal) - which further consolidates the meanings that were in
srivachana bhUshanam. Hearing this emperumaan became so ecstatic and ordered
naayanaar to be carried in brahma ratham to his thirumaaLigai. Pillai
lOkaacharyar hearing what happened at the temple also feels very happy that
emperumaan not only enjoyed the meanings directly and also acknowledged the
absolute validtity of the granthams. When NamperumaaL acknowledges the validity
of something who else can change that?
In this wonderful grantham acharya
hrudhayam, in the 85th chUrnikai, naayanaar explains who will properly
understand the greatness of srivaishnavas. The chUrnikai is framed in such a way
that several incidents are highlighted and naayanaar says that the ones who
understands the essence of those incidents will understand the real greatness of
srivaishnavas (i.e., what uthkrushta/high janma/birth or apakrushta/low
janma/birth). The following incidents are explained:
* Emperumaan says that eight qualities are expected in
his real bhakthas and if we see even a mlEchan (one who is out of varnaashrama
dharmam) who has those eight qualities we should accept him and treat him just
like emperumaan himself - i.e., worship him, accept his sri paadha thIrtham and
sEsha prasaadham. The eight qualities are: 1) unconditional love for bhakthas of
emperumaan, 2) enjoying (others) worship of emperumaan, 3) worshipping
emperumaan him/herself, 4) being without any pride, 5) having attachment in
listening about emperumaan, 6) having bodily changes (like goose bumps, etc)
when hearing/thinking/speaking about emperumaan, 7) always thinking about
emperumaan, 8) not asking material benefits in return for worshipping
emperumaan. The one who understands this properly will know what is high/low
birth.
* Nampaaduvaan (who sung kaisika raagam for malai nambi
in thirukkurungudi and so compared to thondaradipodi azhwar and periyaazhwar who
both sung thiruppaliyezhuchi for emperumaan) who is not born in high birth,
removed the curse of the brahma rakshas (a braahmana due to his improper
chanting of mantrams during a yaagam became a raakshas) by the fruits of his
songs. The one who understands this properly will know what is high/low
birth.
* Guhan who was born in hunter family but very attached
to perumaaL (raama) doubted ilaya perumaaL (lakshmana) when perumaaL was
sleeping in the night. So guha kept awake and watched lakshmana all night. Also,
when bharatha (who is well aware of raama's and lakshmana's qualities) come to
meet guha, guha explains the greatness of lakshmana to bharatha as if he does
not know about it - but bharatha hearing this feels so happy to hear this from
guha and just like raama, he also accepts guha as one of his brother. The one
who understands this properly will know what is high/low birth.
* perumaaL accepting and eating fruits from sabhari
(who is born in a hunter's family) but very attached to raama and an acharya
nishtai; krishnan eating at sri vidhurar's home instead of bhIshma, dhrOna, etc;
perumaaL embracing hanumaan (who is an animal) after hearing his meeting with
piraati. The one who understands this properly will know what is high/low
birth.
* dharmaputhran giving the first mariyaadhai to
krishnan (who is not born in a braahmana family), perumbuliyUr adigal giving the
first mariyaadhai to thirumazhisai azhwar who was raised by a wood cutter. The
one who understands this properly will know what is high/low birth.
* dharmaputhran doing charama kainkaryam for sri
vidhurar; perumaaL doing charama kainkaryam for jataayu; periya nambi doing
charama kainkaryam for maaranEri nambi. The one who understands this properly
will know what is high/low birth.
* In pushpa mandapam (thirumalai) thiruvEnkatmuduyaan
accepted clay flowers from kurumbaruththa nambi who was worshipped by
thondaimaan chakkaravarthi; In thyaaga mandapam (kanchipuram) pEraruLaLan
accepted fan kainkaryam from thirukkachi nambi who was worshipped by
emperumaanaar; In bhOga mandapam (srirangam) periya perumaaL accepted veenai
kainkaryam from thiruppaanaazhwar who was worshipped by lOkasaaranga munivar.
The one who understands this properly will know what is high/low
birth.
* Emperumaanaar used to touch pillai urangaavilli
dhaasar during thiruvaaraadhanam to have purity; Nampillai asks pillai yEru
thiruvudaiyaar dhaasar to touch the prasaadham before consuming that; Naduvil
thiruveedhi pillai bhattar asked pillai vaanamaamalai dhaasar to walk around his
newly constructed home to purify that. The one who understands this properly
will know what is high/low birth.
Based on the above examples, naayanaar establishes that
when one has jnaanam, pure bhakthi and anushtaanam, then that person should be
respected/treated highly irrespective of their birth. While we can translate the
words of naayanaar to English, the chUrnikai in Tamil is an absolute delight for
us to read and understand.
When we look at the history of our pUrvaachaaryas (even
going back to 150-200 years ago) - we can see that the standards were very high.
And it is not just theoretical - all of these were put in practice by them as we
can clearly see from the several examples/incidents that were discussed in their
granthams. So, for us also it will be possible to follow atleast to some extent
if we have the desire. It is also always a two-way street. It is not that one
group of people (varna) dominated the other varna or anything like that. There
was no such incidents recorded anywhere in our pUrvaachaarya granthas. Every one
knew their place and they were mutually respected by each other. And if only we
can also develop the same etiquette amongst srivaishnavas we will have a better
future together definitely. All we can do is to cry and pray at the feet of
sriya:pathi, azhwars and acharyas for that to happen.
Now that we have seen various aspects we will move on
to another important aspect - srivaishnava dhinacharya. How does a srivaishnava
conducts his/her life everyday? That will be discussed in the next
article.
adiyen sarathy ramanuja dasan
archived in http://ponnadi.blogspot.in
Srivaishnava lakshanam - 10 - Srivaishnava dhinacharya (part 1)
Sat Aug 11, 2012 8:44 am (PDT) . Posted by:
"Sarathy Thothathri" sarathy_t
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
We have so far seen the external and internal qualities that should manifest in a srivaishnava. We have also seen the apachaarams that a srivaishnava should avoid. And finally in the previous 2 articles "(http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-8.html andhttp://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-9.html) we have seen how a srivaishnava should be respected irrespective of their birth.
Once we understand all of these, we have to start looking at how srivaishnavas should spend their time when in samsaaram. Our emperumaan, azhwars and acharyas have explained this very nicely in their works. Let us see some of those gems from our pUrvaachaarya works in this regard.
Krishnan in bhagavad gIthai slokam 10.9 says:
mac-citthaa mad-gata-praanaa bodhayantha parasparam
kathayantas ca maam nityam tusyanti ca ramanti ca
My devotees think about me all the time, have me as their life breath, in discussing about me together both the speakers and the listeners enjoy great bliss.
In Sri bhaagavatham prahlaadhaazhwaan instructs every one to engage in 9 activities:
sravanam kIrthanam visnOh smaranam paadha-sEvanam
archanam vandhanam sakyam dhaasyam aathma-nivEdhanam
Hearing about emperumaan, singing about him, thinking/meditating about him, serving at the lotus feet of him,
worshipping him, praising him, having friendship with him, being a servant to him and surrendering oneself to himare the main activities of a bhaktha.
Nammaazhwar, who is praised as srivaishnava kulapathi by aalavandhaar, in the 86th paasuram of periya thiruvanthaathi, says:
kaarkalaNthamEniyaan kaikalaNtha aazhiyaan (கார்கலந்தமேனியான் கைகலந்த ஆழியான்)
paarkalaNtha valvayiRRaan paambanNaiyaan (பார்கலந்த வல்வயிற்றான் பாம்பணையான்)
chIrkalaNtha chol NinaiNthupOkkaarEl choozhvinaiyin aazhthuyarai (சீர்கலந்த சொல் நினைந்துபோக்காரேல் சூழ்வினையின் ஆழ்துயரை)
enniNaiNthu pOkkuvarippOthu (என்னிநைந்து போக்குவரிப்போது)
How can we spend the time in this samsaaram which is full of miseries without thinking about emperumaan who has a beautiful blackish thirumEni, who carries the paanjachanyam in his hand, one who protects everyone/everything during pralayam by keeping them in his stomach, one who is lying down on aadhisEshan? Such is the state of azhwar, that he cant stop thinking about emperumaan even for a moment and he is wondering what else we can do. On the other hand, samsaaris will say we can do so many things but dont know how some one can think about emperumaan even for a moment.
Thirumazhisai azhwar, in the 63rd paasuram of naanmugan thiruvanthathi, says:
theriththu ezhuthi vaachiththu vanNanGgi vazhipattum pUchiththum pOkkinEn pOthu (தெரித்து எழுதி வாசித்து வணங்கி வழிபட்டும் பூசித்தும் போக்கினேன் போது)
He says he spends his time by thinking/meditating on emperumaan, writing about him, reading about him, hearing about him from others, worshipping him without any pride, doing thiruvaaraadhanam to him.
Pillai lOkaachaariar in srivachana bhUshanam sutram 274 says:
for a sath sishya (true sishya) who is utterly dependant on his acharyan:
* vasthavyam acharya sannidhiyum bhagavad sannidhiyum - living place is where his acharyan resides and (if that is not possible) where emperumaan resides
* vakthavyam acharya vaibhavamum sva nikarshamum - topic of speech is his acharya's glories and his own faults
* japthavyam guru paramparaiyum dhvayamum - chanting/anusandhaanam is vaakya guru paramparai and dhvaya mahaa mantram
* parigraahyam pUrvaachaaryas vachanamum anushtaanamum - to take up, the instructions and history of the pUrvaachaaryas
* parithyaajyam avaishnava sahavaasamum abhimaanamum - to give up, any relationship with avaishnavas and being inspired by them (no matter how good they are in their material strengths)
* karthavyam acharya kainkaryamum bhagavath kainkaryamum - to serve the acharyan, emperumaan and his adiyaars
Manavaala Maamunigal in his aarthi prabhandham (divine crying out to emperumaanaar to relieve him immediately of his miseries in this samsaaram), in the 28th paasuram describes his activities. Maamunigal even though he is punaravathaaram of emperumaanaar himself, he is always in the mode of praising emperumaanaar to show us how to do that. Just like how perumaaL (raaman) worshipped periya perumaaL in thrEtha yugam to show us how to do thiruvaaraadhanam, maamunigal also worships emperumaanaar to show us how to fully depend on emperumaanaar.
panNdu pala aariyarum paarulagOr uyyap parivuadanE cheydhu aruLum palkalaigaL thammaik kanNdathellaam ezhudhi (பண்டு பல ஆரியரும் பாருலகோர் உய்யப் பரிவுஅடனே செய்து அருளும் பல்கலைகள் தம்மைக் கண்டதெல்லாம் எழுதி)
avai kaRRu iruNthum piRarkkuk kaathaludan kaRpiththum kaalaththaik kazhiththEn (அவை கற்று இருந்தும் பிறர்க்குக் காதலுடன் கற்பித்தும் காலத்தைக் கழித்தேன்)
punNdarigai kELvan uRai ponnulagu thannil bhOga Ninaivu onRuminRip poruNthi inGgE iruNthEn (புண்டரிகை கேள்வன் உறை பொன்னுலகு தன்னில் போக நினைவு ஒன்றுமின்றிப் பொருந்தி இங்கே இருந்தேன்)
endichaiyum Eththum ethiraachan aruLaalE ezhilvichumbE anRi ippOthu enmanam enNnNaathE (என்டிசையும் ஏத்தும் எதிராசன் அருளாலே எழில்விசும்பே அன்றி இப்போது என்மனம் எண்ணாதே)
In the first 2 lines (as split above), maamunigal explains that he searched and collected all the pUrvaachaarya granthams which were lost/distributed during muslim invasion. These granthams were written by the apaara kaarunyam of pUrvaachaaryas towards the hitham of all the future generations. Whatever granthams he found, he wrote them personally in palm leaves, he learnt them from his aacharyans (thiruvaaimozhi pillai, etc), lived according to the instructions in those granthams, and taught those to all his disciples.
In the next 2 lines (as split above), maamunigal says before getting the kataaksham (krupai) of emperumaanaar through his acharyan thiruvaimozhi pillai, he did not have any desire to go to paramapadham, but once he got that kataaksham he could not stop thinking about going to paramapadham for even a single moment.
From the above we can see how we should live our life. While these are mostly general principles, in the next article we will a specific sUtram from srivachana bhUshanam where pillai lOkaachaaryar gives an excellent sketch of how srivaishnavas should conduct themselves here.
adiyen sarathy ramanuja dasan
archived in http://ponnadi.blogspot.in_______________
========================================
Srivaishnava lakshanam - 11
Srivaishnava dhinacharya (part 2)
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-10.html), we observed the general instructions on how to conduct our daily routine. Now, we will understand in clear, crisp and specific explanation from pillai lOkaachaariar on our dhinacharya in srivachana bhUshana divya saastram.
Pillai lOkaachaariar in srivachana bhUshanam explains the greatness of bhaagvathas (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-8.html) and cruelty of bhaagavatha apachaaram (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-7.html). After explaining this, at the end of the second prakaranam in sUtram 243, he explains through his masterful words (which are nothing but collection of azhwars/acharyas srisUkthis), how a srivaishnava will conduct his/her daily routine. Let us see the gist of that lively sUtram which carries the essence of all our pUrvaachaaryas message.
- First we have to understand that since we are in
this samsaaram, we should think
about
- ourselves (our body mainly) as the aathmaa's main enemy - since this is the cause of our ahankaaram (sva svaathanthriyam) and interest in materialistic aspirations
- samsaaris (materialistic people) as snakes that we should fear - since they will develop our materialistic aspirations and keep us in the samsaaram longer
- srivaishnavas as real relatives - since they will help us to come out of materialistic aspirations and have spiritual aspirations/interest in bhagavad vishayam
- emperumaan as father - since he is thinking/doing the real good for us all the time
- acharayan as how a hungry person will think about food - since we are starved of spiritual food (knowledge) and acharyan is the provider of that
- sishyan as some one whom we love very much - since with sishyan we can share bhagavadh anubhavam and he will relish it, enjoy it and make us enjoy bhagavad vishayam as well
- With this mind set, we should think
that:
- ahankaaram will lead to detachment towards our real well wishers (srivaishnavas) - well wishers of the aathmaa.
- artham (material wealth) will lead to attachment towards avaishnavas - the moment we start going behind wealth, we will have to start saluting everyone and start looking for favours from avaishnavas. In such cases, we will develop admiration towards such avaishnavas (who may be good in whatever they are doing) - but this admiration is very dangerous since simply it is not about bhagavad vishayam and it will lead us also towards such deeds.
- kaamam (lust) will lead to attachment towards opposite sex (even when they ignore us) - Krishnan says in gIthai - from attachment we get lust, from lust we get desires, from that we become mad and our intelligence diminishes, by that we will fall to the bottom of samsaaram.
- With this in mind, we should develop full
confidence that aathma guNangaL (samam, dhamam, sattvam, etc) cannot be created
by ones own efforts but we get them by the grace/mercy of emperumaan through our
own acharyan and so we should:
- give up attachment towards materialistic aspirations
- develop attachment towards bhagavad vishayam
- start understanding that worldly/materialistic things are not truly enjoyable
- to consume prasaadham as much to sustain our body or to consider that we consume prasaadham since it is the final part of thiruvaaraadhanam (once we prepare food and offer to emperumaan it becomes prasaadham and we as the offerer needs to also consume some part of it).
- think that if we get sorrows/difficulties in our
life we should accept that with pleasure thinking it is
- our karma palam - since we have done so many punya/paapam so far and we have to bear the outcome of that, and by bearing we are only reducing our own karma
- emperumaan's krupaa palam - because we have surrendered to emperumaan, he has already forgiven all our sanchitha karma (the big baggage of karma) and he is only giving us a little bit of sorrow so that we will dislike this samsaaram and crave to reach paramapadham - if we just get a good life here, we may become too attached to samsaaram. So emperumaan out of his causeless mercy makes us suffer a little bit according to our karma and develops attachment to paramapadham.
- give up the thinking that our anushtaanam is the upaayam to attain emperumaan and understand the favours done by emperumaan and do everything as kainkaryam to him.
- have attachment towards the jnaanam and anushtaanam of pUrvaachaaryas and great srivaishnavas
- have great attachment towards divyadhEsams - since they were occupied by emperumaan out of boundless love towards jIvaathmaas
- do mangalaasaasanam - praying that nothing happens to emperumaan in this dangerous samsaaram - as we can relate these days many archaa vigrahams are stolen, attacked/malformed, etc., - and we should always pray that emperumaan is safe. This is the highest level of bhakthi towards emperumaan as shown by periyaazhwaar, andal, emperumaanaar, etc.
- have detachment in material things
- have real desire to reach paramapadham - everyday we should be crying like nammaazhwar asking emperumaan when he is going to give us mOksham and kainkaryam in paramapadham for eternity
- ensure that we practice humility in front of srivaishnavas and avoiding any service to avaishnavas
- follow aahaara niyathi - regulated food habits (http://ponnadi.blogspot.in/2012/07/srivaishnava-aahaara-niyamam_28.html)
- aspire for association with srivaishnavas
- avoiding association with avaishnavas
While this may all seem theoretical to us, our pUrvaachaaryas fully put this in practice in their and we can see one of our pUrvaachaaryas who was/is a role model for these principles and how emperumaan loved and rewarded him in our next article.
adiyen sarathy ramanuja dasan
=================================================
Srivaishnava lakshanam - 12
Ororuvar
(ஓரொருவர்)
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-11.html) we observed the dhinacharya of a srivaishnava.
Erumbiappa (who is one of the 8 main disciples of Manavaala Maamunigal) explains to his sishyas how a srivaishnava should live his life. This conversation is recorded in a grantham called "vilakshana mOksha adhikaari nirNayam". This is a classic grantham built on the essence of srivachana bhUshanam and other pUrvaachaarya srisUkthis. In this, he explains that all our pUrvaachaaryas were indeed fully qualified vaishnava adhikaaris with proper jnaanam, bhakthi, vairaaghyam and aarthi. This can be understood easily by the fact that:
- they were fully focussed in bhagavad vishayam - no where in their lives it is recorded that they were after money, fame, etc. In fact as soon as they gained this knowledge from their acharyas, they immediately gave up every comfort they had and simply served their acharyas.
- even though most of them were married, they did it only for lOka kshEmam - i.e., to create sath santhaanam to protect and nourish our sampradhaayam.
- also, they only had one or two children and their physical relationship with their wives was only to produce good children, not for their self enjoyment
But even beyond all of that, there was manavaala maamunigal who manifested all the qualities that were identified in srivachana bhUshana divya saastram. Let us see how we can make such a bold statement that maamunigal fully manifested the vaishnava adhikaarithva pUrthi. We will understand that by going through the meaning of the following paasuram and by going through mamunigal's life history.
Manavaala maamunigal writes upadhEsa rathina maalai to
reveal the glories of pillai lOkaachaariar and his srivachana bhUshana divya
saastram. In the 55th paasuram, the real glories of srivachana bhUshanam are
revealed. Let us enjoy the paasuram here:
aar vachanabhUdanaththin aazh poruL ellaam aRivaar (ஆர் வசனபூடனத்தின் ஆழ் பொருள் எல்லாம் அறிவார்)
aar athu chol NEril anuttippaar (ஆர் அது சொல் நேரில் அனுட்டிப்பார்)
Ororuvar undaagil aththanai kaanN uLLamE (ஓரொருவர் உன்டாகில் அத்தனை காண் உள்ளமே)
ellaarkkum anNdaathathanRO athu (எல்லார்க்கும் அண்டாததன்றோ அது)
Maamunigal says "Who will understand the inner/deep meanings in srivachana bhUshanam? Who will live by those meanings? Even to find one such person is difficult because these are very difficult principles to follow for any one". Even though he says we cant find even one person, we have to understand that there are only few persons (a very small percentage of the total srivaishnava population) who will be able to do this.
Just going by the commentary of Pillai lOkam jeeyar for this paasura vyaakyaanam, he clearly says that "Only Manavala maamunigal who was clearly blessed by pillai lOkaachaaryar can understand and follow these principles stated in srivachana bhUshanam".
Kanchi Prathivaadhi Bayankaram Annangaraachaaryar swamy (who lived amongst us a few decades ago) who has written many books on srivaishnava sampradhaayam, in his commentary for this paasuram says that it is difficult to lead our life as stated in srivachana bhUshanam because it has principles like:
aar vachanabhUdanaththin aazh poruL ellaam aRivaar (ஆர் வசனபூடனத்தின் ஆழ் பொருள் எல்லாம் அறிவார்)
aar athu chol NEril anuttippaar (ஆர் அது சொல் நேரில் அனுட்டிப்பார்)
Ororuvar undaagil aththanai kaanN uLLamE (ஓரொருவர் உன்டாகில் அத்தனை காண் உள்ளமே)
ellaarkkum anNdaathathanRO athu (எல்லார்க்கும் அண்டாததன்றோ அது)
Maamunigal says "Who will understand the inner/deep meanings in srivachana bhUshanam? Who will live by those meanings? Even to find one such person is difficult because these are very difficult principles to follow for any one". Even though he says we cant find even one person, we have to understand that there are only few persons (a very small percentage of the total srivaishnava population) who will be able to do this.
Just going by the commentary of Pillai lOkam jeeyar for this paasura vyaakyaanam, he clearly says that "Only Manavala maamunigal who was clearly blessed by pillai lOkaachaaryar can understand and follow these principles stated in srivachana bhUshanam".
Kanchi Prathivaadhi Bayankaram Annangaraachaaryar swamy (who lived amongst us a few decades ago) who has written many books on srivaishnava sampradhaayam, in his commentary for this paasuram says that it is difficult to lead our life as stated in srivachana bhUshanam because it has principles like:
- sUtram 455 - vihitha bhOgam Nishidhdha bhOgam pOlE lOka viruththamumanRu, Naraka hEthuvumanRu; aayirukkachcheythE svarUpa viruththamumaay, vEdhaaNtha viruththamumaay, chishtakarhithamumaay, praapya prathipaNthakamumaay irukkaiyaalE thyaajyam (விஹித போகம் நிஷித்த போகம் போலே லோக விருத்தமுமன்று, நரக ஹேதுவுமன்று; ஆயிருக்கச்செய்தே ஸ்வரூப விருத்தமுமாய், வேதாந்த விருத்தமுமாய், சிஷ்டகர்ஹிதமுமாய், ப்ராப்ய ப்ரதிபந்தகமுமாய் இருக்கையாலே த்யாஜ்யம்). Simple translation: Even though sense enjoyment coming out of married life (as defined by saastram - even for this there are many rules on how/when this should be done) is accepted by saastram and it is not going to lead one to narakam, etc., but since it is said to be aathma svarUpa virOdham (any bodily enjoyment is to be given up) and since our pUrvaachaaryas never focussed on that and since it is a virOdhi for the ultimate goal, it is to be given up.
- sUtram 365 -
kuRRam cheythavargaL pakkal poRaiyum, krupaiyum, chirippum, ugappum, upakaara
smruthiyum Natakka vEnNum (குற்றம் செய்தவர்கள் பக்கல் பொறையும், க்ருபையும்,
சிரிப்பும், உகப்பும், உபகார ஸ்ம்ருதியும் நடக்க வேணும்). Simple translation: When one commits an offense
to us, we should have:
- patience - not do tit for tat immediately
- mercy - worry for emperumaan's reaction since emperumaan will give apt punishment for bhaagavatha apachaaram, i.e., pray to emperumaan for the offender's pardon
- humour - since they can only stop our material benefits or trouble the body, which is no way going to bother us who are focussed in our aathma, so we should laugh off at the offender's intelligence
- joy - that the offender is only troubling our body which we anyway consider as our enemy, so we should be happy that they are only doing a favour to us
- gratitude - for reminding us our dOshams and reminding us that we should be detached to this material world anyway
Based on
his life history, we can see how Manavala maamunigal was an epitome of these qualities. Let us see this
from some of the salient points from his life.
- Maamunigal
being an avathaaram of Emperumaanaar himself, showed us how we should totally be
surrendered to emperumaanaar by constantly thinking about emperumaanaar,
worshipping him at the bhavishyadhaachaaryan sannidhi in azhwar thirunagari,
writing yathiraaja vimsathi, aarthi prabhandham, etc.
- Manavaala maamunigal accepted Thiruvaaimozhi pillai as his acharya and stood by his acharya's orders throughout his life. He learnt srI bhaashyam once but spent his whole life on arulicheyal and its meanings. He was an unparallel scholar in sanskrit and vedhaantham but he always explained vedhaantham through arulicheyal only.
- In his dhinacharya done by Erumbiappaa, it is said that "Maamunigal's lips were always chanting dvaya mahaamantram and his heart is always thinking about thiruvaaimozhi".
- Once when his mutt was set fire by some miscreants in azhwarthirunagari, he asked the king to forgive the miscreants and showed his mercy towards even those who saw him as enemies.
- When Uththama nambi commited an offense to Maamunigal, he silently walked out - he did not say a word to uththama nambi. But periya perumAL then shows to uththama nambi that he was none other than aadhi sEshan himself.
- When he heard that some of his sishyas are not respecting other acharyas in srirangam, he stopped his kaalakshEpam and asked his sishyas to first respect other acharyas before listening from him.
- When once some farmers submitted some raw materials, maamunigal finding out that those farmers are not vaishnavas, promptly returned the food. He was so carefully avoiding avaishnava relationship.
- When once an old lady wanted to stay in his mutt for a night, maamunigal strictly says that it will not be acceptable. Such was his standards when it comes vairaagyam.
- Prathivaadhi bayankaram annan who was a great scholar when came to meet Maamunigal, maamunigal was giving a lecture on Thiruvaaimozhi. Looking at maamunigal's total command in vedhaantham and arulicheyal and pUrvaachaarya vyaakyaanams, annan was spell bound and he immediately became maaunigal's sishya.
- Many acharya purushas from srirangam accepted maamunigal as their acharya even though they were already born in acharya purusha families.
- Maamunigal spent his whole life searching for all pUrvaachaarya vyaakyaanams, documenting them, memorizing them and teaching them to all his sishyas. Even at a very old age he use to write in palm leaves for the benefit of others.
- His honesty was unparallel which got him the title - poy illaatha manNavaaLa maamuni (பொய் இல்லாத மணவாள மாமுனி).
- His command over saastram and language were unparallel which got him the title visadha vaak sigaamaNi. His commentaries to rahasya granthams are of extraordinary quality - without those commentaries it will be impossible to understand the inner meanings.
- Without his prachaaram (propagation) of thiruvaaimozhi it would have been impossible to understand the essence of thiruvaaimozhi.
- He never criticises any pUrvaachaaryas - even if there are contradictory statements in any grantham - he simply states them as is, instead of putting down any one.
- He was so humble that he did not approve of any festivities for his archa vigraham in both srirangam and azhwaarthirunagari (avathaara sthalam) to keep the focus on namperumaaL and nammaazhwaar respectively. He allowed very small archaa thirumEni to be made and ensured that there is hardly any purappaadu (procession) for his thirumEnis.
Amidst all
of these, emperumaan (namperumaaL) who was not satisfied with his previous
acharyas (vasishta/vishwaamithra in ramaavathaaram, saandIpani in
krishnaavathaaram, etc) found Maamunigal to be the perfect teacher. It was his
divine wish/plan to even have the same name as his acharyan (both named Azhagiya
manavaalan). So he ordered Maamunigal to give a lecture on Eedu vyaakyaanam of
Nampillai for a whole year in front of his aasthaanam (sannidhi) in
thiruvarangam. Namperumaal ordered all the utsavams to be stopped and he along
with his divine consorts (sridhEvi and bhUdhEvi) heard Maamunigal's lecture for
the whole year every day.
On Aani
Thirumoolam day, on the occassion of saatrumurai (final day) of the upanyaasam
series, NamperumaaL took the form of a small boy named aranganaayakam, came in
front of maamunigal and presented the following thanian (as a sishya would do
for an acharya).
srIsailEsa
dhayaapaatram dhIbhaktyaadhi guNaarnavam
yathIndra
pravaNam vandhE ramya jaamaataram munim
Here, emperumaan says "I worship azhagiya manavaala maamuni who a) is the holder of the mercy of Thiruvaaimozhipillai, b) is an ocean of jnaanam, bhakthi, vairaagyam,etc and c) has boundless love for emperumaanaar".
Here, emperumaan says "I worship azhagiya manavaala maamuni who a) is the holder of the mercy of Thiruvaaimozhipillai, b) is an ocean of jnaanam, bhakthi, vairaagyam,etc and c) has boundless love for emperumaanaar".
He ordered
that this thanian is chanted in all divyadhEsam temples, other divya kshethrams,
mutts and thirumaaligais during the beginning and ending of arulicheyal
anusandhaanam.This can be observed even today, wherever we go we hear the
glories of maamunigal during arulicheyal anusandhaanam.
He also
offered his sEsha paryankam to maamunigal as acharya samarpanai (even today we
can practically see only Maamunigal as the only acharya having sEsha paryankam
in his archaa vigrahams).
Thus Namperumaal
showed his love towards maamunigal who can be said as the most appropriate
meaning for "Ororuvar" in maamunigal's own paasuram which is why
- he choose maamunigal as his acharya
- he kept his acharya's name as it is the duty of the sishya to keep his acharya's name
- he learnt bhagavad vishayam from his acharya stopping everything else
- he wrote a thanian and offered that to maamunigal in public and he ordered that his thanian should be chanted everywher (it is said that a sishya should glorify his acharya in public)
- he offered his own sEsha paryankam to maamunigal as acharya sambhaavanai
- he (until today) continues to perform maamunigal's thiruvadhyayana mahOtsavam (since it is the sishya's duty to perform the thIrtha utsavam for his acharyan) in thiruvarangam. On this day (maasi krishna paksha dvaadhasi), periya perumaaL's archakas, paricharakas, etc will come with periya perumaaL's paraphernelia (kudai, chaamaram, vattil, etc) and perform the utsavam at srirangam manavaala maamunigal sannidhi. Emperumaan also does not consume bhOgya vasthus like surulamuthu (beatle leaves/nuts), etc on that day showing respect to his acharya.
This series is coming to a conclusion now. In the next (concluding) article adiyen will summarize what was discussed so far and end the series.
adiyen sarathy ramanuja dasan
=============================================
Srivaishnava lakshanam - 13
Conclusion
sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:
In the previous article (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-12.html) we observed how Manavaala Maamunigal manifested all the qualities expected out of a srivaishnava. We will continue to enjoy some more of his glories and will end this series with that. It is said that "madhurEna samaaptha:" - "end it sweet". What could be sweeter than discussing maamunigal's glories? It is emperumaan's divine plan that this srivaishnava lakshanam series completes with maamunigal anubhavam.
In srivachana bhUshana divya saastram, sUtram 221 - it is said that vEthakap pon pOlE ivarkaLOttai sambaNtham (வேதகப் பொன் போலே இவர்களோட்டை ஸம்பந்தம்) - in the commentary maamunigal explains that sambandham with srivaishnavas will make us pure - just like alchemy - the process by which a chemical combination touches iron and changes that iron piece into gold. In periya thirumozhi, kaliyan says "thammaiyE NALum vanNanGgith thozhuvArkku, thammaiyEyokka aruLcheyvar" (தம்மையே நாளும் வணங்கித் தொழுவார்க்கு, தம்மையேயொக்க அருள்செய்வர்) - One who constantly worships emperumaan becomes like emperumaan (i.e., gets apahathapaapmaa, vijira:, etc - eight qualities as mentioned in saastram) by his grace. But the difference between emperumaan and srivaishnavas is quite clear just by these two pramaanams - to become a pure vaishnava we only need to establish the relationship with another pure vaishnava, but the same with emperumaan will happen only when we constantly (24 hrs, 360 days, forever) engage in worshipping emperumaan.
This we can see from our pUrvaachaaryas lives - just like Emperumaanaar transformed the lives of so many. His sishyas were quite comparable to him, koorathaazhwaan, mudhaliaandaan, embar, arulaala perumaal emperumaanaar, etc are all equally great but always considered themselves subservient to emperumaanaar.
The same way maamunigal sishyas also - Ponnadikkaal jeeyar, koyil kandhaadai annan, Pattarbhiraan jeeyar, thiruvEnkata jeeyar, Prathivaadhi bayankaram annan, Erumbiappaa, appullaar, appillai, etc are all equally glorious, but they all considered themselves subservient to maamunigal. This we can understand from upadhEsa rathina maalai 55th paasura vyaakyaanam (discussed in previous article) - pillai lOkam jeeyar, the commentator, while initially says "periya jeeyar is the only one who can be said as Ororuvar", continues to say how prathivaadhi bayankaram annan, pattarbhiraan jeeyar, madhrakavi dhaasar are all qualified to be said "Ororuvar". How aptly this relates to the sUtram we have discussed here?
Let us see a quick summary of what is discussed so far in this series:
- We observed the physical appearances that are expected in a srivaishnava (http://ponnadi.blogspot.in/2012/07/srivaishnava-lakshanam-1.html).
- We observed the pancha-samskaaram process which begins our journey as a srivaishnava towards paramapadham (http://ponnadi.blogspot.in/2012/07/srivaishnava-lakshanam-2.html).
- We observed the acharya-sishya relationship that came out of the panchasamskaaram (http://ponnadi.blogspot.in/2012/07/srivaishnava-lakshanam-3.html).
- We observed briefly about our own guru paramparai (http://ponnadi.blogspot.in/2012/07/srivaishnava-lakshanam-4.html).
- We observed the internal qualities that should be developed by a srivaishnava (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-5.html).
- We observed the importance of appreciating/glorifying other srivaishnavas (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-6.html).
- We observed the apachaarams that are to be avoided by srivaishnavas (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-7.html).
- We observed about understanding the greatness of srivaishnavas irrespective of their birth, etc (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-8.html and http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-9.html).
- We observed the srivaishnava dhinacharya - daily routine (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-10.html and http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-11.html).
- We observed how Manavaala maamunigal lived by that dhinacharya (http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-12.html).
- Have full faith in pUrvaachaaryas vaazhvum (lives) and vaakkum (instructions).
- Always have upakaara smrithi (gratitude) towards emperumaan and acharyan for the favours they have done to us.
- Accept bhagavad, bhaagavatha vishayam as much as possible and reject others.
- Avoid dhEvathaanthara bhajanam.
- Practise naichyaanusandhaanam - always think of ourselves lower than others.
- Maintain proper aahaara niyamam.
With this adiyen would like to end this series of articles.
adiyen would like to first thank sriya:pathi, azhwars and acharyas for inspiring adiyen to write these articles.
adiyen would also like to thank all the swamys from whom adiyen heard kaalakshEpams without which adiyen would not have understood any of these. If there is anything good in these articles it belongs to our acharya paramparai and these swamys. Also, adiyen requests all srivaishnavas to ignore any of adiyen's mistakes in these articles and just accept the essence of these articles.
srimathE ramya jaamaathru munIndhraaya mahaatmanE
srirangavaasinE bhUyaath nithyasri: nithya mangalam
adiyen sarathy ramanuja dasanarchived in http://ponnadi.blogspot.in
Comments