A Mark of Respect

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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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