The 'QUALITY ' of a Sri Vaishnavan

[Guest guest]

SRIMATHE RAAMNUJAYA NAMAHA

 

The responses to the questions on the quality of a

srivaishnavan,I posed in an earlier post are indeed

thought provoking.

 

These responses, coupled with the search I was doing

on this subject had made me come back to address the

questions once again.

 

It is no exaggeration to say that these questions are

too relevant today as scores of Srivaishnavites are

still wondering whether they fit into the bill in the

right perspective. They are not to be faulted, for,

the steady degeneration in transferring the precepts

and practices had taken place very long ago.

And when people continued to follow the practices and

precepts without knowing why they are being done, the

degeneration has accelerated and hence there are

doubts today whether, the one who calls himself a

Srivaishanvan really stands up to be a Sri vaishnavan!

 

In this mail, let me bring to the notice of fellow

devotees, some interesting information I collected

from authentic texts. Initially I just wanted to

present them as I have. Then on a deeper thinking, I

decided to follow a modus operandi that could convince

the present day reader who, like me would be eager to

do a 5W-1H analysis to get into the right answers.

 

Let me begin with 'QUALITY'

What is meant by quality?

Is it what is possessed within?

Is it something that is nurtured?

Is it something that is added?

 

Glancing through different concepts on quality from

Ishikawa to 6-ZIGMA, I tumbled upon an interesting

notion on quality by the famous Kano. (His theory is

currently in vogue around the world)

The Kano theory says that quality can be anything that

is contained in/ possessed by a product (in a person ,

for our discussion).

But can be or must be of three levels, namely,

DESIRABLE QUALITY,

MUST-BE QUALITY and

ATTRACTIVE QUALITY.

 

Applying these 3 levels to a person, one can say that

a person must possess a level of quality that is the

basic, desirable level that he must necessarily

possess. That is common for all persons irrespective

of their background.

 

But that is not enough. If one wants to be known as a

quality person or a person of high calibre (for our

discussion) he MUST possess something more, that

enables him to take pride in living up to be a MAN.

That is is the second level which makes one distinct

from others and even places him above others.

 

The third type is what is UNIQUE about that person.

Not all products or persons can have a very special

character in them, but it is worth making an attempt

to obtain that level. If a product comes to possess an

attractive feature, then that will be a run-away

success. Similarly if a person comes to develop an

attractive quality in him, then he is SOMEONE, a

leader, a great soul or even an avatara purusha.

 

It is in this this background I want to see what is

the desirablre quality, must-be quality and attarctive

quality in a Srivaishnavan!

 

This line of analysis looks acceptable to me, because

not all of are in the same boat as a Srivaishnavite!

Each one of us have a different level of

understanding, practice, sincerity in following the

precepts and many more. The following interpretation

might give us an idea about where we stand and what

we must aim for.

 

Before going into the discussion, let me brief up the

3 Qs for Surya, the sun. (You can apply the 3Qs to

almost anything and every thing and that perhaps makes

the Kano theory a highly successful / relevant one)

 

# The Desirable quality of the sun is that it must be

too hot to sustain the thermo-nuclear fusion or else

it will lose its status as a star.

 

# The must-be quality of the sun makes it a life

giver, say its role in food production, in cleansing

its path of bacteria, other germs etc (sarva shatru

vinashanam - Adhitya Hrudhyam) has given it a

speacial place in the scheme of things.

 

# The attractive quality of the sun is perhaps its

unique role in Agni Hothram, the positive

air-cleansing properties of which can be obtained only

during sunrise and sun set when some changes are found

to occur (scientifically proven)in the path of the

sun's rays.

('aesha chaiva agnihothram cha bhalam chaiva agni

hothrinam' - Aditya Hrudhayam.

>From Yakshna Prashnam Q 3- Why does the sun set?

A- It is because people stand in their Dharma of

conducting yagnas. -a free translation)

 

Now on to the

DESIRABLE QUALITY OF A SRI VAISHANVAN.

 

What is that quality / qualities that are very basic

and that which give him an identity as a Srivaishnavan

- (like how the Sun must exceed 10 million degree

celsius in temperature to maintain its status as a

star.) That is, what makes up his identity - the

desirable quality?

 

Let me request the readers to recall Thirumangai alwar

charithram.

When the alwar wanted to marry Kumuda valli, she said

that she could not marry unless the person had

undergone pancha samskaram and the Alwar rushed to

Thirunaraiyoor (naachiyar koil) and had the

samashrayan done by God Himself.

 

In the very early times, that is, soon after creation,

it has been told in scriptures, that Vishnu, after

doing Jatha karma and naama karma to His first ever

uthpaththi(child) Brahma, proceeded to mark the

Shanku-chakra in his shoulders and then applied

oordhwa pundaram that culminated in pancha samskaram.

Brahma is perhaps the FIRST Srivaishnavan of the

universe.This episode also clarifies that

Srivaishnavism does not come as a birth right.

 

The so-called 'pura chinnamgal' (thanks to Smt

Sumithra Varadarajan)are the desired ones that a sv

must come to exihibit.

Kumudavali did not seem to be bothered about other

qualities of the alwar. That her first obsession was

with the purachchinnam denotes that they are the basic

minimum, that a srivaishanvan (sv) must adorn.After he

complied with this condition only, did she spell out

her other conditions.

 

Smt Sumithra sounds a bit upset at some people not

showing willingness to wear the oordhwa pundaram.

Of course there be many who might not wear it

regularly or might wipe it off once they set out of

their homes. The reasons may be many and valid too.

These purachchinamgal are like the code of conduct to

be followed. Even a primary school has its own set of

rules and regulations. The students are expected to

follow certain dress codes and make-up codes also.

Let people see it in this sense and maintain the

basic minimum and within what can be permited/followed

in a given situation.

 

But Desirable quality is NOT what all that makes up a

Sri Vaishanavan. He is supposed to possess the

 

MUST-BE quality.

 

Once a disciple of Parashara Bhattar, asked him

"what is 'Srivaishnava Lakshnam?'"

Bhattar sent him to Swami Ananthazhvan at Thirumalai

to find out from him the answer for this question.

The disciple obliged, but the acharyan did not answer

him immediately.

The disciple conducted kainkaryam in the madam for

nearly 6 months. And then one day thadeeyaaraadhanam

was going on. The disciple could not get any place in

the 'pankthi'

The acharyan was watching this and in the last pankthi

he called up the disciple, made him sit beside him and

they had food.

After the food, the acharyan spoke to the disciple,

'you asked me about the 'srivaishnava lakshnam?

Let me tell you now.

It will be like

- a stork (kokkai pola irukkum)

- a hen (kozhiyai pola irukkum)

- salt (uppai pola irukkum)and

- you (ummai pola irukkum)

Now go back Parashara Bhattar."

Parashara Bhattar explained thus:-

 

# A Srivaishnavan must behave like a stork that waits

with utmost patience in a stream for the fish.

He will not be greedy and will take food only he needs

it.

Like a stork that waits in running water (jala

vrudhdhi sthaan ), he will have to go to divya desams

to get anugraham.

(Patience and not desiring for prakruthi-related items

beyond what is minimally required by him are the

qualities ascribed here.)

 

# Like a hen that is always busy searching for its

aaharam, he will always be on the look out of the

vedaarthas of Nammalwar and the 4 prabhanthams.

(Gyana vrudhdhi is mentioned here)

 

# Like salt,that gives its taste to the padhartham

though it is dissolved in it, he will be vibrating his

gunas all around.

(a complete dilution of ego is indicated here even

while radiating those characteristics that make him

and those around him feel satisfied with the 'ruchi')

 

# Like 'you', who preferred to wait till the end of

the pankthi, he will wait till the end.

(once again patience and calmness indicated here)

Note:- the footnotes given under each of the four are

mine and any misinterpretation is due to my ignorance

only.

 

This description shows that the sv

- must seek the feet of an achrayan

- develop a spirit of inquiry and be prepared to

wait, strive, seek and stop not till his goal is

reached.

 

Now another interpretation:-

I recommend a trip to Thirunagai (nagapattinam ) where

in the sannidhi, the 18 vaarthaigal advised by

Thirukkottiyoor nambigal to Ramanuha are written on

the wall.

Vaishnavattwam is said to come at the 10th level

only.

Prior to coming to attain it, the following must be

removed.

1. removal of desire in samsaram

2. this leads to removal of ahankaara, mamakaaram

3. this leads to removal of deha abhimaanam

4. this leads to birth of athma gyanam

5. this leads to hatred towards aeishwarya moham

6. this leads to onset of prema on bhagwan.

7. this leads to shedding of interest in

vishayantharangal

8. this leads to bhara thanthruva gyanam

9. this leads to removal of artha-kaama ragadwesham

(ref: BG 4-10- Madhbhavam)

10. this leads to onset of srivaishanttwam!

(appa!!! sigh.. inda ratela inda janmathula

srivaishnavan aana maathirithan!!!!)

It appears that after attaining madhbhaavam, one

becomes a sv.

 

(I am tempted to catogoroise the above in attractive

quality, but am not doing so. These seem to be what

the great acharyas expect from their disciples who

themselves can become great preachers.)

 

Going to the acharyan is something as old as Vedic

culture.

It is for detailed understanding and better imbibement

of the vedaarthas that a srivaishnavan is asked to

reach an achryan. Like how the student goes to school

every day - and in those days, gurukula vaasam.

 

Interestingly all this lakshna of a sv to reach to an

acharyan has been given as a suitable trait of a

brahmin (A Brahmin and a Srivaishnavan are not the

same - will be dealt subsequently)- in old texts -a

reference of which I came across in Yaksha prashnam.

Q9- (a very rough translation) What gives divinity

(godliness) to a brahmin?

A : The veda adhyayanam that a brahmin does upon

advice from an acharyan gets him divinity.

 

Today with the advent of all gadgets and publication

of books, this practice has been dispensed with.

Infact any one who teaches is an acharyan, even the

father is an achryan in his capacity to do the

Brahmopadesam to his son at the time upanayanam.

The MUST-BE quality of a srivaishnavan demands that he

surrenders at the feet of achryan for any furtherment

of athma vidhyai.

 

It seems with the advent of Ramanuja, the anointment

as a srivaishnavan came to be in vogue. (Concurrence

from readers expected, for, I may be wrong)

Let me also indicate how a sv differs from a brahmin.

There comes a description in Acharya Hrudhayam,

wherein Azhagiya manavala perumal nayanar indicates

that a brahmin is one who is immersed in varna dharmam

whereas the sv is one who is Emperuman adiyar-

dasavrudhdhi. (AH 1-32)

(There is a story of one Villpuththur bhagavan in

Thiru vaheenthipuram who refused to perform his

anushttanam along with other brahmins in the same

padithurai. He has told it seems, that he as a sv is a

KAINKARYA NISHTAN while they are KARMA nishtargal -PBA

Swamy in his interpretation of the AH)

 

What are these kaikaryas that make one a sv?

They have been listed by Ramanuja during his last

days.

# One must read Sribhashyam -if not

# one must recite or gets recited the 'arulicheyal'

-if not

# one must do kainkaryam in divya desam- if not

# one must live in Thiru narayana puram at least in a

'kudisai'-if not

# one must keep contemplating on dhwayam-if not

# one must take refuge in a parama bhagawatha.

 

In addition, MUMUKSHUPPADI offers the must-be

requirements as 'awashyaa-peshitham' (dwaya prakaranam

-116)

They are as follows :-(a rough translation)

# shedding attachments to material things

# to surrender to Emperuman (BG vaakhyam)

# waiting in patience that I will ceratinly be granted

the 'pEru'

# longing for the 'pEru'

# spending time in divya desams in kainkaryam

# to be attached to the Srivaishnavas who follow the

ones mentioned just above

(Manavala maanunigal says that such sv are very rare -

Mr Ram kumar is right)

# to concentrate on thirumanthram and dhwayam

# to be more attached to acharyan

# to be always beside achryan and Emperuman

# to have gyanam of what must be known

and 'viraghdhi' of materialism and

'shanthi' of having these two and specifically to be

ridden of 'irumaappu' (garwam, ego)

 

Nanjeer says that it is 'para dhukkham sahiyamai',

(empthy) that makes one a sv

Erumbi appa swamy says (in addition to the many

virtues mentioned at various places above) that a sv

sincerely feels that all beings must live in

happiness.

 

Most of what have been written here are to do with the

self-furtherment of a sv.But there is one quality that

I spotted which goes beyond the scope of individual

-centric approach.

Let me call it as

the ATTRACTIVE quality.

This is about the famous story which most of the

readers would have known.

It happened in Kulashekara alwar's life.

When the ministers of the alwar blamed sv-s ,for the

disappearance of the navarathna maalai in the

thiruaaparana petti, what did the alwar do?

He refused to believe.

He was steadfast in his belief that sv-s are pure on

tri-kaaran - they are pure in mind, vaak and body.

He even put his hand in a pot that had a serpent

inside

and pledged that he would not be bitten by the

serpent, because no sv can do such a crime. And he was

unhurt.

I think this is something special about the entire

clan of sv-s. This is an aettram (vuyarvu) for the

alwar or for the sv? Certainly an aettram for the sv

only.

 

When every other quality of desirable nature and

must-be nature helps the sv in his self- development,

the purity in mind, vaak and mind which seems to be

the quality that every sv has to possess has saved the

alwar, upheld the very greatness of vaishnavism and

has gone bedyond the realm of individual aspirations.

This might seem to be a simple virtue. But unless

globally followed by all sv-s this could not have

become the hall mark of a sv!

Hence my pranams to this quality as the greatest

virtue.

Now looking at the three together,

it seems most sv-s possess desirable quality.

The must- be quality looks like an up-hill task

and very few only will be fulfilling that category.

But attractive quality seems to the virtue that not

only does pride to the sv but also makes meaning to be

a human being.

One thing that emerges out of the analysis is that,

the sv can never lay assured that he is complete,

There are miles to go. even janmams to go

before we actually qualify ourselves to fall in line

with the regulations laid down by achrayas.

 

NAANUM CHONNEN NAMAR URAIMIN NAMO NARAYANAME..

But

KOOVIKKOLLUM KAALAM INNUM KURUGAADHO..

ENNAPPA, EN HRUSHEEKESHA ENNUYIR KAAVALANE..

 

jayasree sarnathan

 

 

 

 

 

 

 

 

 

 

 

- Official partner of 2002 FIFA World Cup

http://fifaworldcup.