Achamanam

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Srimate SrivanSatakopa Sri Vedanta Desika

Yatindra Mahadesikaya Nama:

 

Achamanam

 

An Achamanam is the simplest of Vaidika

karmAs, yet none the less in importance than an

AsvamEdha Yagyam. Its importance can be well realised

when we note that it forms the prelude to all rituals.

No vaidika karma can be begun without an Achamanam.

 

What is the role of this short, simple act? Its

main function is to purify the body and the mind. One

may ask: before performing any ritual, we usually

bathe well, wear a pure cloth, and apply TirumaN to

the forehead and at eleven other places in the body,

and are as pure as can be. What indeed is the need for

another purificatory act, however short or simple? The

answer to this question lies in an analysis of the

ritual of Achamanam.

 

The act consists of sipping water in a cupped palm

thrice, to the accompaniment of the mantras “AchutAya

nama:, AnantAya nama: and GovindAya nama:, with the

PraNava preceding these nAmAs, and thereafter touching

twelve parts of the body with various fingers of the

right hand and the palm, chanting twelve holy names

of the Lord, all the while keeping the mind fixed on

Him. Simple as it may sound, there are many do’s and

don’ts relating to this function, some of which are

enumerated here.

 

Some of the don’ts first-

Achamanam in not to be done standing up, but always in

the “KukkutAsanam” or a hen-like posture, sitting down

with the soles of the feet firmly planted on the

ground, the hands between the knees.

 

Achamanam is not to be done facing the west or the

south, but always facing the east or the north.

Achamanam should not be done with impure or falling

water, as from a tap or rain, but usually with water

from a river or tank, or from a vessel held in the

left hand. When doing this in a river or tank, the

left hand should be touching the water.

It should not be performed casually, while speaking to

others, wearing a shirt or footwear, with a covered

head, with laughter etc., but with devotion, and with

the consciousness that one is uttering the holy names

of the Almighty, which purify and protect.

Nor should it be done while wearing a “Pavithram”.

While performing an achamanam, the pavithram should be

kept in the gap between the right ear lobe and the

head. This is perhaps meant to avoid the sharp ends of

the pavithram hurting the eyes.

 

Though an Achamanam generally precedes all karmAs,

there are specific mentions in the Smritis about the

occasions that call for one. These are enumerated

below:-

Immediately after waking up in the morning

After urination and other forms of excretion

After brushing one’s teeth

Before and after a bath

After wearing clothes

As a preliminary to all nitya and naimittika karmAs

(daily and occasional rituals) like Sandhyavandanam,

Brahmayagyam, Adharashakti tarpanam, VedAdhyayanam,

PitrutarpaNam, mantra japam,etc.

Before and after a meal

Speaking with or touching

Unsuitable persons

Before and after giving or accepting alms or donation

After sneezing, shedding tears or blood

Upon association with contact with women, blood, human

hair, fire, cows, cats, mice, refuse, etc.

Before and after crossing a river

The aforesaid are only indicative occasions for

Achamanam and not an exhaustive list.

 

It is not enough that water is sipped with the mantra-

it must reach the heart, and not merely stop with the

tongue, mouth or throat. This will be possible only if

enough water is taken in the cupped hand. Smritis lay

down that the quantum of water should be such that the

“Masha” rEkhA in the palm is immersed. This water is

to be conveyed into the mouth via the bottom of the

palm, known as the “Brahma TIrttham”.

 

It is a measure of this act’s significance that the

mantras accompanying it are acclaimed to be the

holiest.

The tirunAmAs Achyutha, Ananta, and Govinda are a

panacea for all ills, and destroy all disease, however

deep-rooted and serious, says Sage Vyasa-

“Achyuta Ananta Govinda nAma ucchAraNa bhEshajAt

nasyanti sakalA: rOgA: satyam satyam vadAmyaham”

These words come from the mouth of one of the most

erudite, venerated sages, who was a master of the

Scriptures and the author of the Brahma SutrAs, whose

credibility is beyond question.

The Achyuta nAmA indicates the Lord’s attachment to

His devotees and His promise never to forsake them,

especially in times of distress.

It is significant that this tirumama has the akAra or

the letter A at the very beginning, because the letter

alone is considered very auspicious and symbolic of

Emperuman (“akAra: Vishnu vAchaka:” “akArArtthO

Vishnu:” etc.)

The Ananta nAma describes Emperuman’s Paratvam or

supremacy. He is limitless-unlimited by time, place or

object (“dEsa, kAla, vastu paricchEda rAhityam”). He

pervades all objects, and is present always at all

places. Thus this sobriquet declares that the Lord is

capable of protecting His devotees.

The Govinda nAma indicates the Lord’s soulabhyam or

accessibility.

The omnipotent, omnipresent and omniscient Lord took

birth in the midst of unlettered cowherds, sharing

fully in their happiness and sorrow, stealing butter

like an ordinary greedy mortal child and getting

punished for it, etc. If the Lord were to be only

supreme and inaccessible, He would not be of much

succour to us. On the other hand, if He were to be

accessible but not possess omnipotence, He wouldn’t be

capable of protecting and preserving us. This unique

combination of Paratvam and Soulabhyam makes Emperuman

both capable of and inclined to rush to the rescue of

souls in distress.

 

What better evidence of the efficacy of the Govinda

nAma do we need, than the episode of the Damsel in

Distress-Draupati. When she cried out “Govinda!

PundarIkAksha!Raksha mAm sharanAgatAm” the Lord

protected her modesty with bales of clothing appearing

miraculously to overwhelm even the powerful

DucchAsana, intent on disrobing her.

Sri LokAchArya goes to the extent of

saying:”Draupadikku Apatthil pudavai surandadu

tirunAmam irE”( it is indeed the Govinda nAma that

saved PanchAli’s modesty- by implication, this denies

the credit for this act of protection to the Lord

Himself, and ascribes the same to His tirunAmam). The

Acharya says that Emperuman’s holy names are more

powerful than He Himself is, lauding the comparative

greatness of the “Vachaka”( the name) over that of the

“VAchyam” ( the possessor of the name). Even when the

Lord is too far away to protect us, His hallowed name,

if it is on our tongue, will protect us immediately

(“avan doorastthan AnAlum idu kiiti nindru udavum”).

The combination of the Achyuta, Ananta and Govinda

nAmAs has the effect of purifying us bodily and in

spirit, of destroying all disease, whether of the body

or the soul, of affording us constant protection, and

washing away all sin, past, present and future.

Thus it is out of their infinite mercy that the

Maharshis who authored the various Smritis prescribed

Achamanam as a prelude to and as a concluding act to

all vaidika karmAs, and even to our daily ablutions.

 

Though there is a wealth of information on Achamanam

to be found in the Ahnika granthAs, especially the one

by prakritam Srimad Azhagiasingar, Smritis and their

commentaries, notably the “Smriti MuktAphalam” etc.,

adiyen stops here, seeking the Bhagavatas’ permission

to cover some other aspects of this important

purificatory rite later.

 

Srimate Sri LakshmINrsimha divya paduka sevaka

SrivanSatakopa Sri Narayana yatindra Mahadesikaya

Nama:

Dasan,sadagopan.

 

 

 

 

 

 

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