Srivaishnava lakshanam – 2

sri:
srimathe ramanujaya nama:
srimad varavaramunaye nama:
sri vaanaachala mahamunaye nama:

We have seen the physical attributes of a Srivaishnava in the first article of this series.

Some
one may ask “Why is the physical appearance is important? Why cant I be
a srivaishnava without the physical appearance specified in the
saastra?”. It is possible for some advanced srivaishnavas in some rare
cases but generally for everyone saastra recommends certain rules and
regulations and we are suppose to follow them. A loukika example is –
when a police man is properly dressed in his uniform, the law of the
land gives certain capabilities to him. He cant ask “Well, I am a police
man but why should I be dressed in my uniform when I am in duty?”.
There may be exceptions, but if he is not dressed as a police man he
would not get the same respect (except from the ones who can recognize
him as a police man).
Also, we feel nothing indifferent if we have to dress up (uniforms,
shoes, hanging ID cards) in a particular way for our work (because it
provides us our livelihood) – but will question when the saastras
instruct us to do the same thing for our svarUpam – such is the state
now.

Let us move on to the next aspect.

A brief description of Srivaishnavam

Srivaishnavam
is the eternal philosophy which centers around the supreme God Sriman
Narayanan. He is full of auspicious qualities with many beautiful forms.
He is the owner of both nithya vibhUthi (paramapadham – spiritual world
– never changing) and leelaa vibhUthi (samsaaram – material world –
ever changing). This is a tattva traya phiolosophy – i.e. there are
three entities Isvara (God), chit (souls) and achit (matter). Isvara is
the owner of both chit and
achit. There are infinite number of souls in both spiritual and
material worlds. This philosophy/siddhaantha is based on saastras
(vedas, upanishads, ithihaasas, puraanas, paancharaatra agamam and
azhwar/acharya srisookthis). The saastras are meant specifically for
chit (souls) and saastras help a soul from leaving the material world
(which is defined as asaasvatham – temporary and dhukkaalayam – place
filled with sorrows by Krishnan in Bhagavad GIta) and reaching the
spiritual world (vaikuntam – place where there is no sorrows – i.e.,
full of joy only). The process that initiates this journey of the soul
from samsaaram to paramapadam is called pancha samskaaram which will be
discussed in the next sections.

How do we become a Srivaishnava?

According to our purvaachaaryas, there is a proper mechanism through which one becomes a srivaishnava. This process is
called “pancha samskaaram”.
Samskaara
means the process of cleansing or purifying. It is the process which
transforms one from an unqualified state to a qualified state. It is by
this process one first becomes a srivaishnava. Just like taking birth in
a braahmana family makes it easy for some one to become a braahmana by
going through the brahma yajna process, taking birth in a srivaishnava
family makes it easy for some one to become a srivaishnava through the
pancha samskaaram process. The beauty/distinction here compared to the
braahmana family example is, one need not be born in a srivaishnava
family to become a srivaishnava – because srivaishnavam is associated to
the soul while braahmanyam is just associated with the body.

Pancha samskaaram

Pancha samskaaram or samaasrayanam is the process that is explained in
saastras to prepare an individual to become a srivaishnava. The following sloka explains the parts of panch samskaaram – “thApa: pundra: tathA nAma: mantrO yAgas cha panchama:”. The five activities which happen during the pancha samskAra are:

• thApa (austerity) – shanka chakra lAnchanam – heated impression of shanka and chakra on our shoulders. This identifies that we are property of emperumaan – just like a vessel is marked with the symbols of the owner, we are marked with the symbols of emperumaan.
• punDra (symbol) – dwAdasa urdhva pundra dhAranam – wearing of Urdhva pundram (Thiruman and SriChUrnam).
• nAma (name) – dAsya namam – a new name given by the AchAraya (rAmAnuja dAsan, madhurakavi dAsan, srivaishnava dAsan).
• mantra – mantrOpadesam – learning the secret mantra from
  the acharyan; mantra – that which relieves the chanter from grief –
  thirumanthiram, dwayam and charamaslokam which releases us from samsara.
• yAga – dEva pUja – learning the thiruvArAdhanam process.

    Goals of Pancha samskaaram

• As sAstrAs say, tattva JnAnAn mOksha lAbha: – by gaining
  knowledge about the brahmam, one gets mOKsha. By getting valuable
  knowledge from an AchAryA in artha panchakam (brahmam – God, jIva –
  soul, upAyam – means to attain God, upEyam – the result, virOdhi –
  hurdles which are stopping souls from getting the result) which is part
  of the mantrOpadesam, we become eligible to secure the ultimate goal –
  performing kainkaryam in nitya vibhUthi to Sriya:pathi.
• While in the current life, performing kainkaryam to our AchAryan
  and Srivaishnavas (by doing in many possible ways) and ArchAvatAra
  emberumAn – through thiruvArAdhanam at home and divya dEsa kainkaryam.

So,
as explained above, this philosophy of srivaishnavam is to leave this
samsaaram to go to paramapadham to perform uninterrupted kainkayam to
sriya:pathi (Sriman Narayanan).

Who can perform pancha samskaaram?

Srivaishnavam
although is an eternal philosophy was rejuvenated by Azhwaars and
Achaaryaas. Sri Ramanuja studied the saastraas and re-established the
norms which were lost over time based on the instructions from his
preceptors – Nathamuni, Alavandhaar, etc. He established 74
simhaasanaadhipathis (acharyas/spiritual teachers) and authorized them
to perform pancha samskaaram to the individuals who understands this
goal of life (leaving samsaaram to go to paramapadham). Anyone who comes
in those lineages can perform pancha samskaaram. He (as well
as Sri Manavala Mamunigal) established certain Mutts (Monastries) and
jeeyar swamys (sanyaasis) whose lineages are also authorized to perform
pancha samskaaram to individuals aspiring to become a srivaishnava.
There is no distinction done based on caste, creed, nationality, sex,
financial situation, family situation, etc – whoever desires to be put
on the path of salvation can be included in this fold.

Is pancha samskaaram the beginning or the end?

It
is common misunderstanding that, this process of samaasrayanam is a
simple ritual and is the end. But that is completely wrong. This is the
beginning of our journey in srivaishnavam. The ultimate goal is set (to
leave samsaaram to go to paramapadham) and the process is given by our
purvaacharyaas (which we will see in subsequent articles) – it is up to
the individual to follow this process and
accomplish the goal. This also brings in a wonderful relationship
between acharya (master) – sishya (disciple). We will see the nature of
this relationship in the next article.

So, so far, we have seen the physical attire of a srivaishnava, what is srivaishnavam and the process of panchasamskaaram.

adiyen sarathy ramanuja dasan