SamAshrayanam - part 5

[Guest guest]

Sri :

 

Srimate Sri Lakshmi Nrusimha Para Brahmane Namaha

 

Srimate Sri Lakshmi - Nrusimha Divya PAdukA Sevaka -

Srivan Shatagopa Sri NArAyana Yateendra MahAdesikAya Namaha

 

Srimate NigamAntha MahAdesikAya Namaha

Srimate Bhagavad RAmAnujAya Namaha

 

Sriyai Namaha ; SridharAya Namaha

 

 

Dear Bhakti Group Members,

 

Namo NArAyanA . kindly accept adiyens pranAmams.

 

Let us discuss about nAma samskAram & Mantra samskAram in this posting.

 

3. NAma SamskAram :

--------------------

 

The AchAryA adds the name 'DAsA' at the end of the disciples name

, to indicate that he is forever the servant of Lord Sriman NArAyanA and

Bhagavad RAmAnujA. He becomes a 'RAmAnuja dAsan'.This is highly important.

 

Eventhough Sri Vaishnavam is eternal , it was Bhagavad RAmAnujA

who propagated it with intensity and fervour ,out of his great compassion

for all the living entities. He was a supreme devotee of Sriman NArAyanA

and an intellectual genius. He gave the true imports of Brahma SUtrAs and

established the eternal truth vouchsafed in the Upanishads . He made

everyone understand that NArAyanA , the consort of 'Sri' is the Supreme

Lord , who has all the sentient beings and insentient things as His body

(ie. NArAyanA is supporter & controller of everything and everything

exists for His pleasure ).

 

He gave the secret doctrine of 'prapatti' ( self -surrender ) to the

whole world. PRAPATTI IS THE ONLY WAY IN THIS KALI YUGA BY WHICH ONE CAN

REACH SRI VAIKUNTAM (MOKSHAM). Thus ,it was Bhagavad RAmAnujA who opened

the gates of Sri Vaikuntam for anyone , irrespective of caste , creed or

sex. The greatness of Bhagavad RAmAnujA cannot be expressed in mere

words.

 

 

Since he was the one who redeemed the whole suffering humanity by

propagating the eternal truth and the ultimate good to everyone , Lord

RanganAthA residing at SriRangam became so moved that , the Supreme Lord

placed at the disposal of RAmAnujAchAryA , all His possessions -

LIlAvibhUti ( Material World ) and Nitya-VibhUti (Spiritual World ie. Sri

Vaikuntam ) - including Himself.In commemoration of that act , Lord

RanganAthA conferred upon Bhagavad RAmAnujA the name of 'Udayavar'(

Possesor or Master ) ,to signify that he was thenceforth the Master of

All. Thus , to enter the Spiritual Abode of Sriman NArAyanA , the link

with ' Udayavar '( Sri RAmAnujA ) becomes a vital and important criterion.

 

 

The sishyA should always identify himself through this 'dAsa ' nAmA

.. Whenever he speaks to other bhAgavathAs he should have the servitude

attitude which in one way can be cultivated by remembering his 'dAsa '

nAmA.

 

 

 

4. Mantra SamskAram :

---------------------

 

Eventhough all the five samskArams are highly important ,

Mantra SamskAram is the most important amongst them. The Rahasya traya ( 3

secrets) mantrAs are initiated to the sishyA .They are the AshtAksharam ,

Dvayam and the Charama slokam . These are the TOPMOST ESSENCE OF ALL THE

KNOWLEDGE .They are highly potent and have deep philosophical meanings.

These are secrets and are highly precious . These are to be learnt from

the AchAryA only. The sishyAs at any cost CANNOT tell these mantrAs

(AshtAksharam and dvayam) to others , who haven't had samAshrayanam. Only

the AchAryA who is eligible to perform samAshrayanam to others is

entitled to initiate the sishyAs with these mantrAs.

 

One should be VERY VERY FORTUNATE to receive these mantrAs. The

glories of these mantrAs have no bounds.

 

 

The potency of the mantrAs work only when it is obtained from the AchAryA

( paramparA). This is because , without getting the link to the paramparA

, which is started by Sriman NArAyanA ,one cannot obtain the benifits of

the mantrA ; rather it may lead to negative results also.PAdma purAnA says

that " sampradAya - vihInA ye mantrAs te niShphalA matAhA" ie. "Unless

mantrAs are initiated (by the AchAryA) through the sampradAyA , it has no

effect ". Anyone who wants to become the devotee of NArAyanA must get linked

with the ParamparA . Sriman NArAyanA Himself has clearly laid out that the

paramparA is the way through which one should approach Him .

 

AshtAksharam (also known as Moola Mantra , Thiru Mantra) is extolled

by great people like AzhwArs and Rishis . This mantra originated from Lord

BadriNArAyanA of BadrinAth , chanted in Gayathri Chandas and is addressed

to Sriman NArAyanA . Since this mantra is initiated by the Lord

NArAyanA Himself , this is highly sacred.Infact NArAyanA initiated this

AshtAksharam to Thirumangai AzhwAr also.This same AshtAksharam was

initiated to pundarIkA and PrahlAdA by sage NAradA.Yogis practising Bhakti

YogA , who were ever immersed in seeing the wonderful form of Sriman

NArAyanA,used this secret AshtAkshara mantram as the key to their success

of God-Realisation (ie. realising NArAyanA).

 

AshtAkshara japam MUST be performed daily. AshtAkshara japam gives

ALL BENIFITS that one can derive from different mantrAs. More importantly

, it facilitates the bondage between the person performing the japam and

Sriman NArAyanA for SaranAgati (Prapatti).

 

 

This highly sacred mantra has pranavam(combination of A,U and M) in

the beginning.Vedic Scriptures strictly restrict the usage of pranavam.

Only BrAhmana purushAs (men) are allowed to recite it . This pranavam

cannot be used according to ones whims and fancy. Whenever it is referred

in general public, it has to be addressed as pranavam only.One doesn't

have the right to say this pranavam as a combination of A,U and M ,in

public ( unless it is a part of the recitation of VedAs for a particular

ceremony etc). But, the same effect of AshtAksharam can be obtained by

others by reciting 'um' instead of pranavam.

 

 

Everyone can infact chant 'Namo NArAyanA' aloud in public ( without even

undergoing Pancha SamskAram ) .Its a humble request to all the bhAgavathAs

, that the chanting of 'Namo NArAyanA' be propagated allover the world .

This is the real medicine for the suffering of all the living entities

swirling in the whirlpool of SamsArA .Since this has no restriction ,

anyone can be made to chant this and the soul can be saved. Propagation of

the Holy Names of NArAyanA ( esp."Namo NArAyanA" ) is the best service for

the whole society , irrespective of caste , creed , sex etc. The Holy Name

will then make all the necessary arrangements for the spiritual

upliftment of others.

 

 

Dvaya Mantram consists of two lines.It is eulogised as the 'Mantra

RatnA' ( Gem/Jewel amongst all the MantrAs). This helps one to perform

SaranAgati unto Sriman NArAyanA. Once this mantrA is initiated by

the AchAryA, it should be recited constantly within ourselves .

It can be recited by the sishyA without bothering about time ,

place etc. Infact Dvayam should be dancing in the lips of all the

SriVaishnavAs all the time. It is infact an INSTRUCTION from

BhagavAn RAMANUJA that Dvayam should be chanted for maximum time possible.

 

Charama slokam is the famous 'Sarva DharmAn ....." sloka of Srimad

Bhagavad GitA. It is a secret because of its invaluable hidden truth.

Sriman NArAyanA during His Krishna AvatArA did the Gita UpadesA to all

the people through ArjunA. Since Bhakti YogA was highly difficult even for

ArjunA , KrishnA out of His Mercy asked him ( all the people) to perform

'Prapatti' , as a means of God-Realisation .

 

 

Bhakti YogA is the CONSTANT meditation (without any break; as constant

as the flow of an unbroken stream of oil from the hole in the bottom

of a vessel filled with oil ) with unsurpassed love , on the essential

nature (svarUpA) , qualities (kalyAna gunAs) and form (divya mangala

vigrahA) of Sriman nArAyanA , by the aid of any one of the 32 vidyAs

prescribed in the Upanishads.Such constant meditation is obviously

difficult for the kali - yugA people. That is why nArAyanA in His Krishna

avatArA pointed out the presence of another means of attaining salvation

(prapatti) in the Upanishads.

 

 

 

Bhakti is very much different from Bhakti YogA. A SriVaishnavA should

certainly have Bhakti in the sense of reciting VedAs,Divya Prabandhams,

Nama Sankeertanams, StotrAs etc. And all these things are to be carried

out as a kainkaryam (service) to the Divya Dampati with the understanding

that it is the ocean of dayA of Sriman NArAyanA that was responsible for

him to be selected as an instrument in performing the kainkaryam ie.

Sriman NArAyanA is the actual doer .These services should be done for

Lords pleasure and the fruits of these services are to be submitted to

nArAyanA .Also one should do the duties (like SandhyA Vandanam , Bhagavad

ArAdhanam etc) according to his varnA and AshramA , in the same spirit of

kainkaryam to the Divya Dampati (Divine Couple) as mentioned above.

 

 

Regular recital of these mantrAs are highly essential and a Sri

VaishnavA should be immersed in these mantras and its meanings .

 

 

Namo NArAyanA

 

Adiyen

 

Anantha PadmanAbha dAsan

 

 

Sarvam Sri KrishnArpanamastu

[Guest guest]

I would like to thank Ananta Padmanabhan (Anand)

for an excellent set of articles on samASrayaNam,

one of the central religious ceremonies undertaken

by someone in our tradition.

 

I would like to clarify one point.

 

Sri Ananta Padmanabhan wrote:

> This highly sacred mantra has pranavam(combination of A,U and M) in

> the beginning.Vedic Scriptures strictly restrict the usage of pranavam.

> Only BrAhmana purushAs (men) are allowed to recite it .

 

There is a difference of opinion among various Sri Vaishnava

acharyas and scholars on this practice. Many Sri Vaishnava

acharyas give the praNava or omkAra to anyone undergoing

samASrayaNam, male or female, of any family background or

caste. Others do not, and restrict it to those who have

the sacred thread.

 

adiyEn Mani

[Guest guest]

>Sri Ananta Padmanabhan wrote:

>> This highly sacred mantra has pranavam(combination of A,U and M) in

>> the beginning.Vedic Scriptures strictly restrict the usage of pranavam.

>> Only BrAhmana purushAs (men) are allowed to recite it .

>

>There is a difference of opinion among various Sri Vaishnava

>acharyas and scholars on this practice. Many Sri Vaishnava

>acharyas give the praNava or omkAra to anyone undergoing

>samASrayaNam, male or female, of any family background or

>caste. Others do not, and restrict it to those who have

>the sacred thread.

>

>adiyEn Mani

>

>

 

I personally do not not know of any of our acharyas who instruct pranava

mantra to females and non-traivarnikas. Sri VedantaDesika specifically

suggests changes to pranava mantra in order that related mantras can be

taught to them.

 

However, I know that vedas are taught to women in these modern days by

folks other then our acharyas; this issue has become sort of controversial

from the traditional point of view.

 

adiyen Krishna Kalale

[Guest guest]

I think, vedic scriptures are recitable by traivarnika men (not only

BrAhmana men). Just wanted clarification.

Murali Kadambi

 

 

----------

Mani Varadarajan[sMTP:mani]

Sunday, January 18, 1998 8:28 PM

bhakti

Re: SamAshrayanam - part 5

 

 

I would like to thank Ananta Padmanabhan (Anand)

for an excellent set of articles on samASrayaNam,

one of the central religious ceremonies undertaken

by someone in our tradition.

 

I would like to clarify one point.

 

Sri Ananta Padmanabhan wrote:

> This highly sacred mantra has pranavam(combination of A,U and M)

in

> the beginning.Vedic Scriptures strictly restrict the usage of

pranavam.

> Only BrAhmana purushAs (men) are allowed to recite it .

 

There is a difference of opinion among various Sri Vaishnava

acharyas and scholars on this practice. Many Sri Vaishnava

acharyas give the praNava or omkAra to anyone undergoing

samASrayaNam, male or female, of any family background or

caste. Others do not, and restrict it to those who have

the sacred thread.

 

adiyEn Mani

[Guest guest]

Krishna Kalale writes:

> I personally do not not know of any of our acharyas who instruct pranava

> mantra to females and non-traivarnikas.

 

Sri Manavala Maamunigal explicitly says in his commentary

on Mumukshuppadi ("the steps of the seeker of liberation")

that imparting the ashtAkshara mantra _must_ be done with

praNava, and that it must have 8 syllables, no matter who

is receiving the mantra. According to Maamunigal, imparting

it in another way destroys the mantra.

 

This practice is followed by acharyas in the line of Manavala

Maamunigal. Others may do it differently.

 

Mani

[Guest guest]

Sri Mani writes:

> Sri Manavala Maamunigal explicitly says in his commentary

> on Mumukshuppadi ("the steps of the seeker of liberation")

> that imparting the ashtAkshara mantra _must_ be done with

> praNava, and that it must have 8 syllables, no matter who

> is receiving the mantra. According to Maamunigal, imparting

> it in another way destroys the mantra.

>

> This practice is followed by acharyas in the line of Manavala

> Maamunigal. Others may do it differently.

 

This is just to confirm the above.

 

Mani refers to sutra 28 of Sri ManavAla Maamunigal's commentary on

Mumuksupadi. From what I have read, in general, the practice of all

Tenkalai AchAryans is to impart the complete thirumantram, praNavam

included, without consideration of the caste or gender of the initiate.

 

My wife had the good fortune of receiving samAsrayanam from Sri Tridandi

Jeear when he visited Denver in 1996. She has confirmed that Sri Jeear

Swamy initiated her into the entire thirumantra, including the praNavam

 

adiyEn,

 

Mohan