A Mark of Respect

March 20, 2005

SRI :

PraNAms to The AchAryAs, BhAgavathAs, Elders and All those who are to be

prostrated.

The Greatest asset of our SampradAyam, viz SaranAgathi has its root in

prostration and showing respects with folded hands to Bhagavathas, Acharyas,

Bhagavan and those who are due to be respected in befitting manner is, as stated

in this valuable write up of Sri Sadagopa Iyengar, is practically getting erased

in the present day fast changing life styles.

Atleast some years back, when marriage and such other functions had a personal

touch and was conducted under the supervision and as per the advice of the

senior members of the families, one could see the newly married couple doing

Namaskaram individually to all elders. On all festival days, the custom of doing

Namaskaram to all the Elders by the younger ones was a pleasing program and

brought joy to ALL to home. Slowly these customs are vanishing.

It is for the busy parents and other elders to reinculcate this very desirable

custom once again more by practicing than by preaching.

Our thanks to Sadagopa Iyengar for the write up on a very important subject of

great relevance for the present day.

Regards

Madhavan.

sadagopaniyengar <sadagopaniyengar wrote:

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

A Mark of Respect

"Old is gold" says the adage. Youngsters feel that this must have been coined by

a person well past his seventies, who felt as much at home with the present

environment as a fish on land. It is true that elderly people do have nostalgic

thoughts about the days past and dream of their return. It would interest you to

know that the pastime, of glorifying yesteryears and denouncing modern times and

especially the present day youth (for their irreverence, impertinence,

disobedience, etc.), is as old as the hills. We hear that several centuries ago,

the Greek philosopher Plato passed similar comments about the youth of those

days.

Coming back to old and gold, Mahakavi Kalidasa adopts a more balanced approach

and remarks that not everything old is good, ipso facto, nor everything new bad,

per se. It is however a fact that many good customs of olden days have all but

disappeared now. It is about one of these that we are about to see in this

piece.

What do we do when an elderly gentleman or Bhagavata drops in on us?

We welcome him warmly, offer him a seat and then prostrate before him, seeking

his blessings and thankful that he has blessed us with his presence at our home.

Time was, when boys used to perform Sandhyavandanam and then, as a routine, fall

at the feet of their parents every day. Girls too did this in the evenings,

after the lamp at Perumal Sannidhi was lit. This hoary practice was not confined

to evenings, but was observed in the mornings too. Married women prostrated

before their husbands and in-laws everyday. Needless to say, students paid

obeisance this way to their teachers, before commencement and after conclusion

of studies, both religious and secular. And, of course, everyone prostrated

before the Lord at His temples and at home, every day and several times a day.

This is what we used to do. Now, however, the practice of prostrating before

elders is on its way out, observed more in the breach than in observance, and

mostly reserved for special occasions like marriage or

upanayanam, if at all then.

Leaving aside the blame game, why should we at all prostrate before elders? Is

there any scriptural authority for this, or is it one more archaic practice,

which we have developed over the ages and continue to perform, regardless of its

relevance? Shall we see what the great Aapasthamba Maharshi has to say on the

subject?

At the arrival of elders, the life spirit and faculties (Indriyas) of younger

people automatically rise up and try to leave the body. By putting the body down

in front of elders and performing a prostration, the younger person restores the

spirit and indriyas to their respective positions in the body, says Aapasthamba-

"Oordhvam praanaa: hi utkraamanti yoona: sthavira aayati.

Pratyutthaana abhivaadanaabhyaam puna: taan pratipadyate".

What this means in effect is that if we do not accord appropriate respect to

elders by prostrating before them, our faculties would lose their efficiency

much before the scheduled time. What Aapasthamba says in a negative fashion is

reiterated by the venerated Manu in the following words worth their weight in

gold-

"Abhivaadana seelasya nityam vriddha upasevina:

Chatvaari tasya vardhante hi aayu: pragyaa yaso balam"

One who prostrates before elders daily is so blessed that his lifespan, memory,

fame and strength are multiplied four-fold, declares Manu categorically.

However, the real why of this prostration is explained by the Ahirbudhnya

Samhita. By falling at the feet of an elder, the younger person acknowledges the

former's greatness and his own comparative smallness, says the Samhita-

"Nantru nantavya bhaavoyam na prayojana poorvaka:

Neecha ucchayo: svabhaava: ayam nantru nantavyataatmaka:"

Extolling the glory of those who have performed Veda adhyayanam, the Shruti

tells us that we should pay obeisance to them daily, falling at their feet in

reverence-"tasmaat Brahmanebhyo Veda vidbhyo dive dive namaskuryaat". And

another deity we are supposed to propitiate daily with "namaskaaram" is Agni.

Every day, morning and evening, after performing Samidhaadaanam or Oupaasanam,

all dvijaas should prostrate before Agni.

That this prostration is an age-old practice adopted by wise men and women, is

brought out time and again in the great Epic. When Brahma arrives at Sri

Valmiki's ashramam, he is welcomed by the Maharshi with a reverential

pranaamam-"Pranamya vidhivat cha enam prishtvaa chaivaapi anaamayam". When

Dasaratha enters the Yagyashaala for performing Asvamedha Yagam, he prostrates

before his Kula Guru Vasishtta and obtains his blessings-"Abhivaadya Vasishttam

cha nyaayata: pratipoojya cha". After finishing their morning Sandhyavandam and

other rituals, Sri Rama and Lakshmana perform obeisance and Abhivaadanam to

Visvamitra-

"Krita aahnikou mahaa veerou Visvamitram tapodhanam

Abhivaadya abhi samhrishtou gamanaaya upatasthatu:".

Here is Sri Rama prostrating before His father and uttering abhivaadanam-

"Sa praanjali: abhipretya pranata: pitu: antike

Naama: svam sraavayan Rama: vavande charanou pitu:"

And Rama doesn't wait for His father to get near, when He sees the Chakravartthi

coming at a distance-He prostrates then and there-

"dadarsa pitaram dooraat pranipatya kritaanjali:". (This is an object lesson to

us, when we see the Lord on the streets, during Utsavams-we should not stay

stationary, waiting for Emperuman to draw near, but should go towards Him,

prostrating all the time.) Sri Rama performs Abhivaadanam to His mother

too-"tathaa saniyamaameva sa: abhigamya abhivaadya cha". When we want to get

something done by others, the best way is to fall at their feet. This is

demonstrated by Lakshmana, when he seeks to accompany his elder brother to the

forest-"Sa: bhraatu: charanou ghaadam nipeedya Raghunandana:". Reaching the

abode of Maharshi Bharadvaja, the first thing Rama does is to prostrate before

the sage along with Sita and Lakshmana-"Rama: Soumitrinaa saardham Seetayaa cha

abhyavaadayat". There are thus any number of occasions for prostration in Srimad

Ramayanam-so much so that you find the characters constantly at it, apparently

awaiting an opportunity for the same.

Prostration is prescribed especially in the case of students wishing to imbibe

spiritual wisdom from learned teachers. We have this on very good authority-the

Lord Himself says so in the Gita-

"Tat viddhi pranipaatena pariprasnena sevayaa

upadekshyanti te gnaanam Gnaanina: tattva darsina:"

Are there any specific rules for performing such prostration? Are there persons

who should and should not be accorded such reverence? The late Sri Melpaakkam

Nrisimhacharya Swami, doyen of Dharma Shastra adhikaaris, lays down the

following criteria, to be observed while prostrating before others.

Immediately after Sandhyavandam in the morning, one should fall at the feet of

one's Acharya, from whom one derived wisdom, and prostrate before others

thereafter. The term "Acharya" refers to those who have imparted to us Vedas,

Vedaangaas, Mantras, etc., and includes one's parents. These "others" include

Brahmins, even if they are younger to one. In such a case, however, these

younger Brahmins should return the respect accorded to them, by performing

Pratipranaamam. The Smriti Ratnaakaram tells us that one should prostrate before

one's parents, elders and Acharyas, those who are elder to one by three years

and other Bhagavatas-

"Evam sandhyaam upastthaaya pitarou agrajaan guroon

Trivarsha poorvaan sishttanscha paarsvastthaan abhivaadayet".

Such namaskaaram performed regularly after the three Sandhyavandanams enhances

one's lifespan, intellect, fame and might, says the Saccharitra Sudhaanidhi-

"Saayam praatascha vriddhaanaam kurvaanasya abhivaadanam

Aayu: praggyaa balam keerti: pravardhante dine dine"

Even if the opposite party is an eminent Bhagavata, we should not prostrate

before him, if he is holding in his hand a Samit, Flowers, Tulasi, Darbham,

Agni, Water, Sand, Food or Akshata. Only after these are kept aside in a clean

place should we fall at his feet. Similarly, one should not perform namaskaaram

to those engaged in Vaidika karmas like Japam, Homam, etc., and to those who are

eating or sleeping, says the Dharma Saaram-

"Samit Pushpa Kusha Agni Ambu Mrit Anna Akshata paanika:

Japam Homam cha kurvaana: na abhivaadya: tathaa dvija:"

Similarly, those engaged in bathing, cleaning their teeth, excretion, those who

have applied oil to their bodies preparatory to bathing and people who are lying

down, should not be prostrated to. If either of the parties to the Pranamam has

contracted "teettu" or Aasoucham, then too no prostration should be done.

Similarly, Shastras forbid prostration before pregnant, menstruating and

just-delivered women. We are also told that while in a temple, we can fall at

only the Lord's tiruvadi and at none other. Further, prostration in a temple

should be performed only at the Dhvajastambam.

What about Sanyaasis? What are the rules governing their prostrations and those

of others to them? All of us know that the normal rule is that we should fall at

the feet of Tridandi Sanyaasis with reverence, the moment we see them. However,

what about a great soul, a householder (Grihasttha), who has wide knowledge of

Shruti and Shastras, has performed Yagas and Yagyas and is of unblemished

conduct? Does he too have to prostrate before a Sanyasi, though the latter might

be much less accomplished? And what about elders, who come across an ascetic

much younger to them in age? Does the rule hold good then too?

The answer is a big YES-a householder or Brahmachari should invariably pay

obeisance to a Sanyasi, irrespective of whether the latter is much less endowed

or qualified than the former. The Sanyasi's avocation and Ashrama are so exalted

that all other accomplishments like wisdom, age, etc., cease to matter. One

should always abide by this injunction to prostrate before Yatis, to the

accompaniment of the Ashtaakshara Mantra. Failure to do so makes us impure,

which can be cured by fasting, says the Smriti Sangraham-

"Devata pratimaam drishtvaa Yatim chaapi tridandinam

Namaskaaram akurvaana: upavaasena shuddhyati"

By the same token, a Sanyasi should never prostrate before a Grihasttha,

whatever be the latter's competence. However, what about two Sanyasis? Being on

an equal footing as far as Ashrama is concerned, should they prostrate before

each other mutually? Seniority among Sanyasis is reckoned by the length of their

renunciation. A person who has been a Sanyasi for long, takes precedence over

another, whose tenure in asceticism is shorter, even though the latter might be

older. Thus, the Sanyasi who is a junior in the Sanyasa Ashramam should

prostrate before another who is his senior, provided the latter adheres to the

strict disciplines of his calling.

When our Acharya and his own Acharya are together, we should first pay obeisance

to the latter (the Praachaarya) first, as it would please our own Acharya.

Coming back to Grihastthas, one should not fall at the feet of one's son,

disciple, maternal grandson or son-in-law. Similarly, even if one's uncle

(father's younger brother, mother's younger brother) or father-in-law is younger

to one, then too Pranaamam is not called for.

The elder brother is equated with one's father-"Jyeshtta bhraataa pitru sama:".

However, what should one do if the elder brother's wife is younger to one?

Shastras tell us that women should be considered as old as their husbands-"Pati

vayasa: striya:". Hence, since she occupies a higher position almost equal to

one's mother, even if the elder brother's wife is younger to one, she is

entitled to a prostration. Sri Lakshmana's conduct is a model for us in this

regard.

Thus, though the general rule is that one Srivaishnava seeing another should

immediately prostrate before the other ("Vaishnavo Vaishnavam drishtvaa dandavat

pranamet bhuvi"), it appears to be governed by the aforesaid additional rules.

Incidentally, when two Vaishnavas perform a mutual prostration, the Lord appears

in between, say the Shastras.

A word here about 'Abhivaadanam". Prostration is complete only when accompanied

by Abhivaadanam. After falling at the feet of the elder, one should touch the

elder's feet with palms crossed at the wrists-so that the right palm touches the

elder's right foot and the left palm, the left foot. While doing so, the person

performing the Pranaamam recites the names of the Maharshis--the distant

ancestors to whose Gotram and Pravaram he belongs, as also his Veda and his own

given name. This serves not only as an introduction to the other person, but

also affords us an opportunity to remember our Maharshis reverentially.

When he hears such an Abhivaadanam, the elder should bless the prostrator and

should intone the last vowel in his (that of the person paying obeisance) name

elongated to the extent of three "Maatras". This is known as

"Pratyabhivaadanam". One who does not know this doesn't deserve to be prostrated

to, say the Shastras-

"Yo na vetti abhivaadasya vipra: pratyabhivaadanam

na abhivaadya: sa vidushaa yathaa shoodra: tathaiva cha"

What happens when there is a congregation of elders, not one person to whom you

could easily prostrate to and recite abhivaadanam, but several of them? We can

fall at their feet, but not perform abhivaadanam to any particular worthy, we

are told.

>From all the aforesaid, it is clear that prostrate we must-but how many times do

we do this? Once, twice or many times? Sri Ramanuja tells us in Sri Vaikuntta

Gadyam that the liberated soul, upon reaching Sri Vaikunttam, pays obeisance

repeatedly to Emperuman, falling at His lotus feet time and again-"Pranamya,

utthaaya utthaaya, puna: puna: pranamya". However, in view of there being

different views on the subject, one must do as one's Acharya instructs and as

per one's elders' advice.

More than anything else, the Pranaamam appears to be an indispensable part of

Saranagati. If we need proof of this, we only have to look into the Saranagati

Shastram (Srimad Ramayanam). When Lakshmana performs Saranagati to the Divine

Duo seeking the opportunity of kainkaryam during the Lord's jungle sojourn, he

falls at the feet of Rama and holds His feet tight-

"Sa bhraatu: charanou gaadam nipeedya Raghunandana:

Sitam uvaacha atiyasaa: Raghavam cha mahaavratam"

When Bharata performs Saranagati seeking Rama's return to Ayodhya, he prostrates

before Rama in sincere prayer-

"Evam uktvaa mahaa baahu: sabaashpa: Kaikayee suta:

Ramasya shirasaa paadou jagraaha vidhivat puna:"

When Vibhishana performs his famous Saranagati, he falls unreservedly at Rama's

feet, along with his fellow Rakshasas-

"Sa tu Ramasya dharmaatmaa nipapaata Vibheeshana:

Paadayo: sharana anveshee chaturbhi: saha rakshasai:"

Thus Pranaamam or Prostration appears to be a sine qua non of Saranagati. Apart

from the folded palms, what better outward gesture could there be of Absolute

Surrender, than a humble prostration!

Acharyas speak about a type of Pranamam known as "Sukruta Pranamam". The mind

must be full of devotion to the Lord, prompting a desire to prostrate to Him.

The palms must be folded in the classic pose of obeisance. And all the eight

specific parts of the body must touch the ground, to the accompaniment of the

aforesaid mental state. This is what is known as "Sukruta Pranamam". The glory

of such a Pranamam is enshrined in the following sloka-

"Ekopi Krishne Sukruta Pranama: shata Asvamedha avabhrutena tulya:

Sata Asvamedhee puna: eti janma, Krishna pranamee na punarbhavaaya"

One single Sukruta Pranamam is equal to performance of a hundred Asvamedha

Yagas. The important difference, however, is that one who performs a hundred

glorious Asvamedha Yagas does enjoy unimaginable pleasures in Svarga lokam, but

has to ultimately come back to earth after the Punyam is exhausted. The

performer of Sukruta Pranamam to Krishna, however, enjoys boundless bliss in the

Lord's company, never to return to the mundane morass. From the description of

its fruits, it is clear that this Sukruta Pranamam is nothing but Saranagati,

for, nothing else is capable of conferring on us the ultimate award of Moksham.

Shastras point out that prostration, before those who deserve the same, is not

optional-it is mandatory. One who refrains from doing it is inviting trouble: he

or she is likely to be visited by famine, fear and untimely death. Conversely,

the same fate awaits those who prostrate before ineligible persons, says the

Dharmasaaram-

"Apoojyaa yatra poojyante poojyaa yatra apamaanitaa:

Tatra treeni vivardhante durbiksham maranam bhayam"

Pranamam should always be done "Saashttaangam", that is, in such a way that

eight parts of the body touch the ground. Regrettably, the North Indian practice

of bending down and just touching the foot of an elder, is fast catching up in

the South too. We see too at our own homes, the unseemly sight of children

either remaining seated unconcernedly or merely calling out a "hello", when

elders visit our homes. If peace and prosperity, internal and external, are to

return to our homes, if conflict and controversy are to be banished therefrom,

if materialism and Mammon-worship are to be replaced by spirituality, then it is

imperative that we should inculcate in ourselves and our children, the healthy

habit of paying obeisance to elders, Acharyas, Bhaagavatas and to Bhagavan,

through frequent Pranamams.

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri Nnarayana

Yatindra Mahadesikaya nama:

dasan, sadagopan

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WE PRAY THE LORD TO BLESS ALL TO LOVE AND HELP ALL.

March 20, 2005

Srimate SrivanSatakopa Sri Vedanta Desika

Yatindra Mahadesikaya nama:

A Mark of Respect

“Old is gold” says the adage. Youngsters feel that this

must have been coined by a person well past his seventies, who felt

as much at home with the present environment as a fish on land. It is

true that elderly people do have nostalgic thoughts about the days

past and dream of their return. It would interest you to know that

the pastime, of glorifying yesteryears and denouncing modern times

and especially the present day youth (for their irreverence,

impertinence, disobedience, etc.), is as old as the hills. We hear

that several centuries ago, the Greek philosopher Plato passed

similar comments about the youth of those days.

Coming back to old and gold, Mahakavi Kalidasa adopts a more balanced

approach and remarks that not everything old is good, ipso facto, nor

everything new bad, per se. It is however a fact that many good

customs of olden days have all but disappeared now. It is about one

of these that we are about to see in this piece.

What do we do when an elderly gentleman or Bhagavata drops in on us?

We welcome him warmly, offer him a seat and then prostrate before him,

seeking his blessings and thankful that he has blessed us with his

presence at our home. Time was, when boys used to perform

Sandhyavandanam and then, as a routine, fall at the feet of their

parents every day. Girls too did this in the evenings, after the lamp

at Perumal Sannidhi was lit. This hoary practice was not confined to

evenings, but was observed in the mornings too. Married women

prostrated before their husbands and in-laws everyday. Needless to

say, students paid obeisance this way to their teachers, before

commencement and after conclusion of studies, both religious and

secular. And, of course, everyone prostrated before the Lord at His

temples and at home, every day and several times a day. This is what

we used to do. Now, however, the practice of prostrating before

elders is on its way out, observed more in the breach than in

observance, and mostly reserved for special occasions like marriage

or upanayanam, if at all then.

Leaving aside the blame game, why should we at all prostrate before

elders? Is there any scriptural authority for this, or is it one more

archaic practice, which we have developed over the ages and continue

to perform, regardless of its relevance? Shall we see what the great

Aapasthamba Maharshi has to say on the subject?

At the arrival of elders, the life spirit and faculties (Indriyas) of

younger people automatically rise up and try to leave the body. By

putting the body down in front of elders and performing a

prostration, the younger person restores the spirit and indriyas to

their respective positions in the body, says Aapasthamba—

“Oordhvam praanaa: hi utkraamanti yoona: sthavira aayati.

Pratyutthaana abhivaadanaabhyaam puna: taan pratipadyate”.

What this means in effect is that if we do not accord appropriate

respect to elders by prostrating before them, our faculties would

lose their efficiency much before the scheduled time. What

Aapasthamba says in a negative fashion is reiterated by the venerated

Manu in the following words worth their weight in gold—

“Abhivaadana seelasya nityam vriddha upasevina:

Chatvaari tasya vardhante hi aayu: pragyaa yaso balam”

One who prostrates before elders daily is so blessed that his

lifespan, memory, fame and strength are multiplied four-fold,

declares Manu categorically.

However, the real why of this prostration is explained by the

Ahirbudhnya Samhita. By falling at the feet of an elder, the younger

person acknowledges the former’s greatness and his own

comparative smallness, says the Samhita—

“Nantru nantavya bhaavoyam na prayojana poorvaka:

Neecha ucchayo: svabhaava: ayam nantru nantavyataatmaka:”

Extolling the glory of those who have performed Veda adhyayanam, the

Shruti tells us that we should pay obeisance to them daily, falling

at their feet in reverence—“tasmaat Brahmanebhyo Veda

vidbhyo dive dive namaskuryaat”. And another deity we are

supposed to propitiate daily with “namaskaaram” is Agni.

Every day, morning and evening, after performing Samidhaadaanam or

Oupaasanam, all dvijaas should prostrate before Agni.

That this prostration is an age-old practice adopted by wise men and

women, is brought out time and again in the great Epic. When Brahma

arrives at Sri Valmiki’s ashramam, he is welcomed by the

Maharshi with a reverential pranaamam—“Pranamya vidhivat

cha enam prishtvaa chaivaapi anaamayam”. When Dasaratha enters

the Yagyashaala for performing Asvamedha Yagam, he prostrates before

his Kula Guru Vasishtta and obtains his

blessings—“Abhivaadya Vasishttam cha nyaayata:

pratipoojya cha”. After finishing their morning Sandhyavandam

and other rituals, Sri Rama and Lakshmana perform obeisance and

Abhivaadanam to Visvamitra—

“Krita aahnikou mahaa veerou Visvamitram tapodhanam

Abhivaadya abhi samhrishtou gamanaaya upatasthatu:”.

Here is Sri Rama prostrating before His father and uttering abhivaadanam—

“Sa praanjali: abhipretya pranata: pitu: antike

Naama: svam sraavayan Rama: vavande charanou pitu:”

And Rama doesn’t wait for His father to get near, when He sees

the Chakravartthi coming at a distance—He prostrates then and

there—

“dadarsa pitaram dooraat pranipatya kritaanjali:”. (This

is an object lesson to us, when we see the Lord on the streets,

during Utsavams—we should not stay stationary, waiting for

Emperuman to draw near, but should go towards Him, prostrating all

the time.) Sri Rama performs Abhivaadanam to His mother

too—“tathaa saniyamaameva sa: abhigamya abhivaadya

cha”. When we want to get something done by others, the best

way is to fall at their feet. This is demonstrated by Lakshmana, when

he seeks to accompany his elder brother to the forest—“Sa:

bhraatu: charanou ghaadam nipeedya Raghunandana:”. Reaching the

abode of Maharshi Bharadvaja, the first thing Rama does is to

prostrate before the sage along with Sita and

Lakshmana—“Rama: Soumitrinaa saardham Seetayaa cha

abhyavaadayat”. There are thus any number of occasions for

prostration in Srimad Ramayanam—so much so that you find the

characters constantly at it, apparently awaiting an opportunity for

the same.

Prostration is prescribed especially in the case of students wishing

to imbibe spiritual wisdom from learned teachers. We have this on

very good authority—the Lord Himself says so in the Gita—

“Tat viddhi pranipaatena pariprasnena sevayaa

upadekshyanti te gnaanam Gnaanina: tattva darsina:”

Are there any specific rules for performing such prostration? Are

there persons who should and should not be accorded such reverence?

The late Sri Melpaakkam Nrisimhacharya Swami, doyen of Dharma Shastra

adhikaaris, lays down the following criteria, to be observed while

prostrating before others.

Immediately after Sandhyavandam in the morning, one should fall at the

feet of one’s Acharya, from whom one derived wisdom, and

prostrate before others thereafter. The term “Acharya”

refers to those who have imparted to us Vedas, Vedaangaas, Mantras,

etc., and includes one’s parents. These “others”

include Brahmins, even if they are younger to one. In such a case,

however, these younger Brahmins should return the respect accorded to

them, by performing Pratipranaamam. The Smriti Ratnaakaram tells us

that one should prostrate before one’s parents, elders and

Acharyas, those who are elder to one by three years and other

Bhagavatas-

“Evam sandhyaam upastthaaya pitarou agrajaan guroon

Trivarsha poorvaan sishttanscha paarsvastthaan abhivaadayet”.

Such namaskaaram performed regularly after the three Sandhyavandanams

enhances one’s lifespan, intellect, fame and might, says the

Saccharitra Sudhaanidhi—

“Saayam praatascha vriddhaanaam kurvaanasya abhivaadanam

Aayu: praggyaa balam keerti: pravardhante dine dine”

Even if the opposite party is an eminent Bhagavata, we should not

prostrate before him, if he is holding in his hand a Samit, Flowers,

Tulasi, Darbham, Agni, Water, Sand, Food or Akshata. Only after these

are kept aside in a clean place should we fall at his feet. Similarly,

one should not perform namaskaaram to those engaged in Vaidika karmas

like Japam, Homam, etc., and to those who are eating or sleeping,

says the Dharma Saaram—

“Samit Pushpa Kusha Agni Ambu Mrit Anna Akshata paanika:

Japam Homam cha kurvaana: na abhivaadya: tathaa dvija:”

Similarly, those engaged in bathing, cleaning their teeth, excretion,

those who have applied oil to their bodies preparatory to bathing and

people who are lying down, should not be prostrated to. If either of

the parties to the Pranamam has contracted “teettu” or

Aasoucham, then too no prostration should be done. Similarly,

Shastras forbid prostration before pregnant, menstruating and

just-delivered women. We are also told that while in a temple, we can

fall at only the Lord’s tiruvadi and at none other. Further,

prostration in a temple should be performed only at the

Dhvajastambam.

What about Sanyaasis? What are the rules governing their prostrations

and those of others to them? All of us know that the normal rule is

that we should fall at the feet of Tridandi Sanyaasis with reverence,

the moment we see them. However, what about a great soul, a

householder (Grihasttha), who has wide knowledge of Shruti and

Shastras, has performed Yagas and Yagyas and is of unblemished

conduct? Does he too have to prostrate before a Sanyasi, though the

latter might be much less accomplished? And what about elders, who

come across an ascetic much younger to them in age? Does the rule

hold good then too?

The answer is a big YES—a householder or Brahmachari should

invariably pay obeisance to a Sanyasi, irrespective of whether the

latter is much less endowed or qualified than the former. The

Sanyasi’s avocation and Ashrama are so exalted that all other

accomplishments like wisdom, age, etc., cease to matter. One should

always abide by this injunction to prostrate before Yatis, to the

accompaniment of the Ashtaakshara Mantra. Failure to do so makes us

impure, which can be cured by fasting, says the Smriti

Sangraham—

“Devata pratimaam drishtvaa Yatim chaapi tridandinam

Namaskaaram akurvaana: upavaasena shuddhyati”

By the same token, a Sanyasi should never prostrate before a

Grihasttha, whatever be the latter’s competence. However, what

about two Sanyasis? Being on an equal footing as far as Ashrama is

concerned, should they prostrate before each other mutually?

Seniority among Sanyasis is reckoned by the length of their

renunciation. A person who has been a Sanyasi for long, takes

precedence over another, whose tenure in asceticism is shorter, even

though the latter might be older. Thus, the Sanyasi who is a junior

in the Sanyasa Ashramam should prostrate before another who is his

senior, provided the latter adheres to the strict disciplines of his

calling.

When our Acharya and his own Acharya are together, we should first pay

obeisance to the latter (the Praachaarya) first, as it would please

our own Acharya.

Coming back to Grihastthas, one should not fall at the feet of

one’s son, disciple, maternal grandson or son-in-law.

Similarly, even if one’s uncle (father’s younger brother,

mother’s younger brother) or father-in-law is younger to one,

then too Pranaamam is not called for.

The elder brother is equated with one’s

father—“Jyeshtta bhraataa pitru sama:”. However,

what should one do if the elder brother’s wife is younger to

one? Shastras tell us that women should be considered as old as their

husbands—“Pati vayasa: striya:”. Hence, since she

occupies a higher position almost equal to one’s mother, even

if the elder brother’s wife is younger to one, she is entitled

to a prostration. Sri Lakshmana’s conduct is a model for us in

this regard.

Thus, though the general rule is that one Srivaishnava seeing another

should immediately prostrate before the other (“Vaishnavo

Vaishnavam drishtvaa dandavat pranamet bhuvi”), it appears to

be governed by the aforesaid additional rules. Incidentally, when two

Vaishnavas perform a mutual prostration, the Lord appears in between,

say the Shastras.

A word here about ‘Abhivaadanam”. Prostration is complete

only when accompanied by Abhivaadanam. After falling at the feet of

the elder, one should touch the elder’s feet with palms crossed

at the wrists—so that the right palm touches the elder’s

right foot and the left palm, the left foot. While doing so, the

person performing the Pranaamam recites the names of the

Maharshis--the distant ancestors to whose Gotram and Pravaram he

belongs, as also his Veda and his own given name. This serves not

only as an introduction to the other person, but also affords us an

opportunity to remember our Maharshis reverentially.

When he hears such an Abhivaadanam, the elder should bless the

prostrator and should intone the last vowel in his (that of the

person paying obeisance) name elongated to the extent of three

“Maatras”. This is known as

“Pratyabhivaadanam”. One who does not know this

doesn’t deserve to be prostrated to, say the Shastras—

“Yo na vetti abhivaadasya vipra: pratyabhivaadanam

na abhivaadya: sa vidushaa yathaa shoodra: tathaiva cha”

What happens when there is a congregation of elders, not one person to

whom you could easily prostrate to and recite abhivaadanam, but

several of them? We can fall at their feet, but not perform

abhivaadanam to any particular worthy, we are told.

>From all the aforesaid, it is clear that prostrate we must—but

how many times do we do this? Once, twice or many times? Sri Ramanuja

tells us in Sri Vaikuntta Gadyam that the liberated soul, upon

reaching Sri Vaikunttam, pays obeisance repeatedly to Emperuman,

falling at His lotus feet time and again—“Pranamya,

utthaaya utthaaya, puna: puna: pranamya”. However, in view of

there being different views on the subject, one must do as

one’s Acharya instructs and as per one’s elders’

advice.

More than anything else, the Pranaamam appears to be an indispensable

part of Saranagati. If we need proof of this, we only have to look

into the Saranagati Shastram (Srimad Ramayanam). When Lakshmana

performs Saranagati to the Divine Duo seeking the opportunity of

kainkaryam during the Lord’s jungle sojourn, he falls at the

feet of Rama and holds His feet tight—

“Sa bhraatu: charanou gaadam nipeedya Raghunandana:

Sitam uvaacha atiyasaa: Raghavam cha mahaavratam”

When Bharata performs Saranagati seeking Rama’s return to

Ayodhya, he prostrates before Rama in sincere prayer—

“Evam uktvaa mahaa baahu: sabaashpa: Kaikayee suta:

Ramasya shirasaa paadou jagraaha vidhivat puna:”

When Vibhishana performs his famous Saranagati, he falls unreservedly

at Rama’s feet, along with his fellow Rakshasas—

“Sa tu Ramasya dharmaatmaa nipapaata Vibheeshana:

Paadayo: sharana anveshee chaturbhi: saha rakshasai:”

Thus Pranaamam or Prostration appears to be a sine qua non of

Saranagati. Apart from the folded palms, what better outward gesture

could there be of Absolute Surrender, than a humble prostration!

Acharyas speak about a type of Pranamam known as “Sukruta

Pranamam”. The mind must be full of devotion to the Lord,

prompting a desire to prostrate to Him. The palms must be folded in

the classic pose of obeisance. And all the eight specific parts of

the body must touch the ground, to the accompaniment of the aforesaid

mental state. This is what is known as “Sukruta Pranamam”.

The glory of such a Pranamam is enshrined in the following

sloka—

“Ekopi Krishne Sukruta Pranama: shata Asvamedha avabhrutena tulya:

Sata Asvamedhee puna: eti janma, Krishna pranamee na punarbhavaaya”

One single Sukruta Pranamam is equal to performance of a hundred

Asvamedha Yagas. The important difference, however, is that one who

performs a hundred glorious Asvamedha Yagas does enjoy unimaginable

pleasures in Svarga lokam, but has to ultimately come back to earth

after the Punyam is exhausted. The performer of Sukruta Pranamam to

Krishna, however, enjoys boundless bliss in the Lord’s company,

never to return to the mundane morass. From the description of its

fruits, it is clear that this Sukruta Pranamam is nothing but

Saranagati, for, nothing else is capable of conferring on us the

ultimate award of Moksham.

Shastras point out that prostration, before those who deserve the

same, is not optional—it is mandatory. One who refrains from

doing it is inviting trouble: he or she is likely to be visited by

famine, fear and untimely death. Conversely, the same fate awaits

those who prostrate before ineligible persons, says the

Dharmasaaram—

“Apoojyaa yatra poojyante poojyaa yatra apamaanitaa:

Tatra treeni vivardhante durbiksham maranam bhayam”

Pranamam should always be done “Saashttaangam”, that is,

in such a way that eight parts of the body touch the ground.

Regrettably, the North Indian practice of bending down and just

touching the foot of an elder, is fast catching up in the South too.

We see too at our own homes, the unseemly sight of children either

remaining seated unconcernedly or merely calling out a

“hello”, when elders visit our homes. If peace and

prosperity, internal and external, are to return to our homes, if

conflict and controversy are to be banished therefrom, if materialism

and Mammon-worship are to be replaced by spirituality, then it is

imperative that we should inculcate in ourselves and our children,

the healthy habit of paying obeisance to elders, Acharyas,

Bhaagavatas and to Bhagavan, through frequent Pranamams.

Srimate Sri LakshmiNrisimha divya paduka sevaka SrivanSatakopa Sri

Nnarayana Yatindra Mahadesikaya nama:

dasan, sadagopan

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March 21, 2005

Sir-

Great! Do we need more pramANam to pranAmam?

It is also a great physical exercise.

We should make it a daily routine for all to perform

couple of sASHtAnga pranAmams in morning

and evening at family altar or some designated place.

>> Falling at the feet of Sanyasis, as and when we see them,

can be very difficult. <<<

I remember in the late 1960s, Thirukudandai Andavan used to go sanchArams

in II block jayanagar from his Ashramam. We used to run into him

and we used to prostarte then and there. The roads were quite filthy.

I think one should keep this in mind, considering the sorry state of

our road conditions for most part.

dAsan

K.S. tAtAchAr

R Madhavan,Salem. <rammadhav

sadagopaniyengar <sadagopaniyengar;

<>; radha jagannathan <radha;

cs.srinivasan <chetlurvas; rajamragu; J.Srinivasan

<arunharitha

Cc: sadagopaniyengar <sadagopaniyengar

Sun, 20 Mar 2005 08:11:33 -0800 (PST)

Re: A Mark of Respect