An explanation of a fivefold Sacrament in Sri Vaishnavam - continued

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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. Ladies shall identify themselves by suffixing

"nAmine RAmAnuja dAsi" to their name ( eg: RanganAyaki

nAmine RAmAnuja dAsi ).

 

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).

 

This highly sacred mantra has pranavam(combination

of A,U and M) in the beginning.Vedic Scriptures

strictly restrict the usage of pranavam. Only purushAs

(men)

belonging to first three varnAs (BrAhmanA ,

KshatriyA & vaishyA) 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.

 

AshtAkshara mantra japam (either in tAntric or

VaidhikA form ) MUST be performed daily in accordance

with one's adhikAram , as prescribed in pAncharAtrA.

Out of

great respect to this most valuable treasure , one

should chant AshtAkshara mantram , only when he is

pure in his body & mind. In Sannidhi SampradAyam (Sri

Ahobila

Mutt) AshtAkshara japam is performed during

SandhyAvandanam ( before upasthAnam , same number of

times as that of GAyatri japam) .

 

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).

 

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

(Prapatti) 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 SriVaishnavAs , all the time.

It is infact an INSTRUCTION from BhagavAn RAMANUJA

that

Dvayam should be chanted for maximum time

possible.

 

Both AshtAksharam & Dvayam shall not be chanted in

an audible manner . They have to be chanted within

ourselves.

 

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 the Supreme Lord

Sriman NArAyanA

in His Krishna avatArA pointed out the presence of

another means of attaining salvation (prapatti) in the

Upanishads.

 

In many Vedic literatures & in works of Sri

Vaishnava AchAryAs , the term "Bhakti" is usually

associated with the term "Bhakti YogA"( ie. UpAsanAs

prescribed in

Upanishads ) . But , nowadays , the term "Bhakti"

is commonly used by people for denoting any sort of

devotion .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 .

These services should be done for the pleasure of

Sriman NArAyanA and the fruits of these services are

to be submitted to Him . Also, one should do the

duties (like

SandhyA Vandanam , Bhagavad ArAdhanam etc)

according to his varnA and AshramA , in the same

spirit of kainkaryam (with sAthvIka thyAgam) 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 .

 

5. Yaj~na (YAgA) SamskAram

 

In this SamskAram , the AchAryA teaches about

Bhagavad ArAdhanA ( Ijyai ). ArAdhanA is the way of

worshipping Sriman NArAyanA. There are basically

two forms of ArAdhanA : bahyA (External) and

mAnasIkA (Internal).

 

This samskAram is initiated by the AchAryA through

Sanskrit verses whose translation in English is as

follows :

 

" After Achamanam , wearing OOrdhvapundram ,

prostrating to the Lord (Sriman NArAyanA) , sit in a

seat. After prAnAyAmam , perform japam with DhyAna

slokAs (

AshtAksharam , etc). Later , worship the Lord

Sriman NArAyanA residing in ones heart ( mAnasIka

ArAdhanA). Then with water from the vessel placed left

(of Sriman

nArAyanA) , sprinkle water on flowers and other

materials for worship and also vessels for arghyam,

pAdyam etc.From water in arghyA Vessel , sprinkle

water on flowers

etc (for worship) and also self "

 

" After welcoming the Lord , offer arghyam ,

pAdyam ,Achamaniam & give ritualistic bath. Then offer

cloth, Yaj~no Pavitha (sacred thread), Sandal paste ,

flower , incense

, light , in order. Offer Achamanam , honey and

again Achamanam. Later offer food comprising of

pudding, rice , vegetables, water, pan-betel etc.After

Prostration

,restoring status quo is the procedure of worship

of Vishnu"

 

Thus , the sishyA gets the eligibility to perform

Bhagavad ArAdhanam ( Ijyai) to Sriman NArAyanA's archA

avatAram as 'SALagrAmA'. Since the food we take should

only be the remnants of food offered to Sriman

NArAyanA , SALagrAma ArAdhanA is very important for a

Sri VaishnavA..

 

Lord Sri KrishnA in His GIta Upadesam , says that

" Good people eating the remains of yaj~nAs are

released from all sins.Those sinners who cook food for

their own sake

eat only sin " (3.13)

 

Food is the major source of input to the body. It

drastically affects the proportions of sAtvikkA

(goodness), rAjasA (passion) and tAmasA (ignorance)

gunAs in the

body.By eating the food which are devoid of

sAtvikA nature , the person drifts away from

spiritualism and his indulgence in materialistic

affairs increases. Further , if the

food is not offered to the Supreme Lord Sriman

NArAyanA through Bhagavad ArAdhanA ,the person incurs

lot of sins . Therefore ,One should perform the

Bhagavad

ArAdhana kainkaryam daily without fail .

 

By performing SALagrAma ArAdhanam (Ijyai) , one

gets cleansed from many impurities (seated in

mind).The sacred water obtained after the ablution of

SALagrAmA is

highly potent. We have to remember that , the

sacred water has had the direct contact with the

thirumeni (divine body) of Sriman nArAyanA .Thus it

makes one charged

with sAtvika gunA and cultivates bhagavad bhakti

very easily.

 

Ofcourse there are many side - benifits like

improvement in health, intelligence, memory , etc due

to the intake of sacred water ( 'PerumAL theertham').

All these benifits are

for aiding the cultivation of bhakti and shouldn't

be seen in a materialistic perspective. The spiritual

benifit obtained is enormous , and can only be felt by

the devotee.

 

A true devotee of Sriman NArAyanA however doesn't

bother about the so called scientific explainations

for the side-benifits incurred during any devotional

kainkaryA .

These explainations are only for those who doesn't

believe in NArAyanA and sAstrAs .For instance , Sri

AnnamAchAryA ( disciple of Sri Adivan Sadagopa

Yateendra

MahAdesikan) , out of his intense devotion to the

Supreme Lord Sriman NArAyanA , has sung 32000

nectarian songs on Lord SrInivAsA at TirumalA . rAgA ,

tAlA are

not planned . These things pour out spontaneously

out of his great devotion. But , one may get attracted

by the greatness of rAgA , tAlA , way of composition

etc.But,

the important aspect which should attract one ,is

his bhakti towards NArAyanA . If this is left out ,

then there is no point in discussing other things.

Eventhough the

rAgA,the composition structure etc are amazing,

they simply aid one to create the mood of bhakti

involved in that song & it is in this context that

they are to be eulogized.

Similarly , we can talk about some petty, so

called scientific explainations behind some devotional

activities & the side - benifits obtained thereby .But

, the spiritual reason

behind it and spiritual benifit one obtains is

beyond the comprehension of our senses.

 

The archA form of NArAyanA is due to His

Soulabhyam ( easy accesibility to one and all ) &

Sowseelyam ( Friendship shown by an exalted one

towards a lowly person

without expecting anything in return ). His dayA

(mercy) for all of us has no bounds.

 

Garuda PurAnam says

 

"SAlagrAma shilA yatra devo

dwAravathIbhavaha

vubhyoho sangamo yatra tatra mukthirna

samshayaha "

 

ie . Mukthi is assured without doubt in those

places where SALagrAma DwArakA shilA coexist

(ie.Bhagavad

ThiruArAdhanam leads a devotee to perform prapatti

and makes him lead a life of true prapannA ). The

greatness of sALagrAmA is that, Sriman NArAyanA

has Himself chosen ( svayam vyaktA) to incarnate in

that

form ie. it is not consecrated or installed by

others.SALagrAmA can thus be straightaway worshipped

without

any special consecration.

 

Eventhough the sALagrAma ArAdhanA is performed by

the male members of the three varnAs , ladies too have

important role in that kainkaryam. They can make nice

arrangements in terms of preparing food, gathering

& making fragrant flower garlands , etc.Thus they too

derive the same benifits out of the ArAdhanam. The

entire family

should assemble together for the 'SAtrumurai', the

concluding session of ArAdhanam .

 

The important aspect in any kainkaryam is that, it

is performed purely for the pleasure of Sriman

NArAyanA . SAstrAs also clearly specify the type of

kainkaryam one has

to perform , according to ones varnA & AshramA. So

, one has to just take up the kainkaryam assigned to

him/her & perform that with devotion. This is the

spirit behind

the kainkaryam & thus one shouldn't entertain

questions like "Why can't I do this ?" , "Why should

they only do that ? " etc.

 

mAnasIkA ArAdhanA has to be performed by all. This

is similar to the bahyA ArAdhanA , but the whole

ArAdhanA is done mentally .Pictures of Sriman NArAyanA

in

various Divya Desams , plays an important role

here . Irrespective of the caste, place , time or sex

, one can perform this mAnasIka ArAdhanA .

 

Sri Sukabrahma maharishi in his nectarian Srimad

BhAgavatham says about the way in which great devotees

worship NArAyanA residing within their hearts (

mAnasIka

ArAdhanA ) :

 

"These devotees meditate on NArAyanA with His four

hands holding the Conch , ChakrA , GadhA (club) and

Lotus. They fix His figure firmly in their mind.

Having fixed

His figure firmly , they worship Him with the

courtesies ( as in Bahya ArAdhanA or pUjA ) including

serving of food , mentally. They conclude the worship

with

MangalAsAsanam ( MangalArathi)".

 

If one doesn't remember about the upadesam of the

AchAryA as regarding the Ijyai and unfortunately

couldn't meet the AchAryA , he can approach another

Sri

VaishnavA who is spiritually advanced and learn

the practical way of doing the sALagrAma ArAdhanA.

 

This samskAram is very important in many angles.

thApa samskAram makes the sishyA eligible to start

performing various kainkaryams to the Supreme Lord

Sriman

NArAyanA . The pundra samskAram makes a person

eligible to wear the dvAdasa OOrdhvapundram ,which is

a must while performing kainkaryams like Bhagavad

ArAdhanam. NAma samskAram makes the sishyA get the

intimate relationship with Sriman NArAyanA & Bhagavad

RAmAnujA, which is again important while

performing kainkaryams. The mantrAs initiated

during the mantra samskAram are used to please Sriman

NArAyanA while performing kainkaryams like Bhagavad

ArAdhanam. So , all the samskArams are ultimately

aimed to make the sishyA perform the kainkaryams like

Bhagavad ThiruvArAdhanam properly.

 

While doing Bhagavad ThiruvArAdhanam to Sriman

NArAyanA , one is also reminded about the Lord in

various Divya Desams , the nectarian anubhavA of

AzhvArs ,

mercy of our AchAryAs etc.All types of spiritual

emotions can be nicely poured out during the Bhagavad

ArAdhanam ,thereby bringing immense divine

ecstacy.This

makes one get rid of the sins that propel a person

to engage in materialistic pleasures and makes him

deeply attached to the Lotus Feet of the Supreme Lord

Sriman

NArAyanA.

 

3. Life After Samashrayanam

 

SamAshrayanam marks a great turning point in the

journey of jIvAtmA through the cycle of repeated birth

and

death. The Pancha SamskAram performed is

invaluable. But , one has to keep up the samskAram by

his

regular devotional activities. The samskArams done

loses its significance when one starts indulging in

more

materialistic activities , without caring about

the Supreme Lord Sriman NArAyanA . The whole purpose

of

SamAshrayanam is to make a person ( jIvAtmA ) get

involved in the sanAtana dharmA ( eternal dharmA) of

performing Kainkaryam to Divya Dampati (

MahALakshmi & NArAyanA ). Surrender and love towards

the

Supreme Lord Sriman NArAyanA is the only purpose

of human life . SamAshrayanam helps in a great way to

make a person progress towards achieving this

goal.

 

The disciple should be highly thankful to the

AchAryA for his great compassion. He should take deep

interest in the SampradAyam & gain the true knowledge

from

kAlakshepams (Discourses) either under the lotus

feet of his achAryA or under other SriVaishnava

achAryAs his achAryA directs him to do so.He should

atleast learn

from cassettes , books etc of our AchAryAs. He

should learn the recitation & meaning of the most

nectarian , unparalleled divine songs of the Tamil

VedA(Divya

Prabandham) , which is embedded with soul stirring

devotional pAsurams.He should carry out the duties (

like SandhyAvandanam , Bhagavad ArAdhanam etc )

without

fail , according to the VarnA and AshramA . The

taniyan of the AchAryA must neccessarily be recited

daily , atleast after adorning the dvAdasa

OOrdhvapundram.

 

He should perform various services to the AchAryA

and Sriman NArAyanA daily. Then, jn~AnA ( knowledge) ,

vairAgyA (detatchment from materialistic things ;

sense

control) and bhakti (devotion) is automatically

gained by the devotee due to blessings of the AchAryA

.. By performing prapatti , the devotee should lead a

life of

prapannA ever immersed in various kainkaryams

..Eventhough he is in the midst of the society , he can

earn through dharmA as a service to Sriman NArAyanA .

The

money so earned should be spent for various

devotional services and not for materialistic

pleasures.

 

Swami Desikan says in his NyAsa vimsati that ,

 

"The disciple too must fulfil certain requisite

qualifications. He should have

1.A Good sense

2.A friendly approach towards sAdhus.

3.A good character.

4.An earnest desire to understand the tenets of

the sampradAyA.

5.A loving mind to render service to the AchAryA

6.No self-esteem or self conceit.

7.Abject obedience to the AchAryA, this being a

SUPREME DUTY.

8.A tendency of waiting and readiness for the

correct oppurtunity to get clarification of our doubts

from

AchAryA.

9.A complete restraint over the external senses.

10.A mental discipline

11.A mind of surrendering to the AchAryA without

any jealosy

12.An implicit faith in what the SAstrAs say.

13.The ability to pass all the tests the AchAryA

admininsters.

14.Supreme graditude to the AchAryA for the great

help.

Only such a disciple is eligible to be inducted

into the philosophical training." Nyasa Vimsati(3).

 

In his glorious 'pallAndu' to Sriman NArAyanA ,

PeriAzhvAr (Sri Vishnu chittar) glorifies

samAshrayanam and instructs us the way one should lead

the life after

samAshrayanam : "Bearing (on our upper-arms) the

imprint of Holy ChakrA ,caused by the special

consecrated instrument with the red - hot wheel-emblem

,which is

blazing more fiercely than fire , we have been at

the service of Lord Sriman NArAyanA , generation after

generation".

 

Kindly follow the instructions of our dearmost

AzhvArs and AchAryAs and lead a life of a true Sri

VaishnavA by their divine blessings.

 

Those who haven't undergone samAshrayanam , please

take the earliest oppurtunity to get the blessings of

the AchAryA corresponding to your sampradAyam and

humbly request the AchAryA to perform Pancha

SamskAram. Please do help others also ,to know about

Pancha SamskAram and bring great fortune to their

lives too.

 

Namo NArAyanA

 

 

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