virOdhi parihArangaL – 11

• Wearing thuLasi or lotus (stem) mAlA separately is an obstacle. thuLasi and lotus stem, when dried completely, can be made as small beads and is used to prepare garlands/necklaces. They should always be worn together and cannot be worn separately (i.e., one or the other). Translator’s note: As said in “yE kaNta lagna thuLasi nalinAksha mAlA; yE bAhu mUla parichinnita sankha chakrA; ye vA lalAta phalakE lasadh Urdhva puNdrA;

  thE vaishNavA bhuvanam Asu pavithrayanthi” – by the presence of srIvaishNavas who wear thuLasi/lotus stem garlands, who has the symbol of sanka and chakra embossed on their shoulders and who wears the Urdhva puNdram (thirumaN) on their fore head, the place where they stay becomes purified. It is often seen people wearing one or the other (thuLasi beads mAlA or lotus beads mAlA) – here it is said that they should always be worn together. srIvaishNavas also wear pavithra mAlA which was worn by emperumAn/AzhwArs/AchAryas.

• Not wearing it upto the naval is an obstacle. Translator’s note: It should be worn for the full length, hanging down upto the naval. In other sampradhAyams, it is seen that it is worn tightly around the neck. But our pUrvAchAryas wore it full length – this can still be observed in pavithra mAlAs at various temples, where they are worn for full length (upto naval).

• Wearing twisted waist string is an obstacle. Translator’s note: waist string is a mandatory aspect for a vaidhIka. One should never be without it (will be highlighted in the next point too). It is said here that one should not wear the type of waist string that is twisted.

• Being without a waist string is an obstacle. Known as arai nAN kayiRu (அரை நாண் கயிறு – waist string) in thamizh – this is one of the essential things to be worn always. 

• Being short of (not wearing) of antharIyam (dhOti/vEshti – main wrap), uththarIyam (anga vasthram – wrapped on top of dhOti) and kaupInam is an obstacle. Translator’s note: One should always be with antharIyam and uththarIyam. Only while performing certain apara karmA (post-death rituals) and tharpaNam, antharIyam alone is worn – no uththarIyam in those situations. During all other times atleast two clothes must be worn. Nowadays, it is very common even amongst learned people to walk around with single dhOti – this should never be done – one should always have uththarIyam with the antharIyam. kaupInam is the loin cloth – this is natural under-garment without any stitching. vaidhIkas should not wear any clothes that has undergone stitching – while performing kainkaryams, etc., only woven clothes are worn.

• Using black blanket is an obstacle and should not be used.

• Using torn clothes or damaged clothes is an obstacle.

• While wearing dhOti, it should be worn in such a way that the end parts are not flowing downwards. 

• Wearing clothes (dhOti, saree, etc) without borders is an obstacle.

• Not wearing a string/thread around the dhOti to protect the dhOti from falling off is an obstacle.

• Shaving the body without shaving the head is an obstacle. Translator’s note: For brahmachAris and sannyAsis, only head/face shaving is allowed (no other parts of the body can be shaved). For gruhasthas, they should do sarvAngam shaving (shaving all parts of the body from head to toe, except upper back) everytime – just face shaving/hair cutting is not allowed. It is also important to note that even while shaving the head it should not be fully tonsured – there should always be a sikai (kudumi – tuft). Full tonsure which is done casually these days is not authorized at all – generally, the concept of full tonsure is opposite to vaidhIka matham and should not be done. In many pAsurams of AzhwArs fully tonsured head is related to avaidhika sampradhAyams.

• Keeping/Trimming moustache is an obstacle. Translator’s note: Our elders have never maintained moustache alone – either properly shaven (according to one’s varNa and Asrama) or grow both moustache and beard together (without shaving) according to ones own situation. For example, during dhIkshai (period of vow while wife is pregnant, the first year after parents passing away, etc) no shaving is performed. But just keeping moustache and trimming it is not permitted.

• Growing long nails is an obstacle and should be cut appropriately.

• applying “make up” items on face, etc., for physical beauty.

• applying a lot  of sandal wood paste, etc. Translator’s note: Here the focus is on over indulgence – as per varNAsrama dharmam gruhasthas can accept a little bit of sandal wood paste which is distribute at times at sannidhis as prasAdham of emperumAn.

• applying sandal wood which is not offered to emperumAn first is an obstacle. Translator’s note: kaNNan emperumAn says in bhagavath gIthA that whatever one eats, does, etc., that should be done after offering to emperumAn first and then only be done by the individual. periyAzhwAr says in thiruppallANdu “uduththu kaLaintha nin pIthakavAdai uduththu…” (உடுத்து களைந்த நின் பீதகவாடை உடுத்து…) – we wear the vasthrams/dhOtis which are first offered to emperumAn. Same principle applies for all we consume/use – first they should be consumed/used by emperumAn.

• specially requesting and indulging into sandal wood paste, fragrance, etc., that are the remnants of namperumAL. Translator’s note: Even bhagavath prasAdham should not be accepted with bhOgya budhdhi (self-enjoyment) and over-indulgence. Everything should be done in moderation and as much is necessary.

• applying sandal wood with too much body-consciousness. Translator’s note: One should understand oneself as the spiritual self and be devoid of bodily desires and enjoyment. After becoming a prapanna, it is meaningless to engage in activities that will increase our attachment to the body. Instead one should focus on the true nature of oneself which is servitorship to bhagavAn and bhAgavathas and focus on that.

• accepting and enjoying betel leaves and nuts which are not offered to emperumAn first. Translator’s note: Again, when distributed as prasAdham, it is OK to accept a litte bit. Betel leaves and nuts are also only consumable by gruhasthas. Unlike sandalwood paste, this can be accepted by brahmachAris and sannyAsis and can be given to others. But sandalwood paste cannot even be accepted by brahmachAris and sannyAsis.

• Wearing different and heavy ear-rings and pendants in the ears. It is possible that the ears will extend by wearing heavy rings, etc. It is better to avoid such heavy rings.

• Wearing thuLasi in the ears. It is sometimes seen that thuLasi is kept on the ears – this is not to be done.

• Brushing the teeth on Fridays. Not clear about this and the reason behind it.

• There are certain types of black ink/paint which is used to mesmerize and control others. These are generally acquired by worshipping dhEvathAntharams. One should not associate with such things.

• Wearing strings in neck, hands, legs, etc., for protection. Our protection is thirumaN kAppu (Urdhva puNdram) and sankam/chakram on the shoulders. Translator’s note: It is often seen that even srIvaishNavas wear red, black colored strings for protection. emperumAn is our only protection. One should never engage in wearing any such strings. srIvaishNavas can only wear thuLasi, lotus and pavithra mAlAs (garlands) – none other.

• Wearing silver rings in fingers.

• Coming in contact with weapons. We should only depend on the weapons of emperumAn.

• In front of bhagavAn, bhAgavathas and AchArya one (men) should not cover their upper  body by putting the anga vasthram on the body. Translator’s note: dhAsa vargam (serving class) means having the anga vasthram on the waist – that is why srIvaishNavas never put the anga vasthram on their body. There are certain dhEsAchArams (rules specific to the specific place) – such as cold places where people cover their body with vasthrams, shawls, etc.

• speaking about materially motivated aspects and having the high-held head with ahankAram (ego).

• Being without mercy/kindness in the eyes is an obstacle. Our eyes should always exhibit peace and mercy – not anger. Translator’s note: It is natural for srIvaishNavas to be kind and merciful and that should be naturally revealed through ones eyes.

• Speaking subjects that are outside dhivya prabhandham (vyAkyAnams, sthOthrams, rahasya granthams, etc) is an obstacle. Translator’s note: Whatever we speak/discuss, that should only be based on pUrvAchArya srIsUkthis.

• Speaking loudly is an obstacle. While glorifying srI rAmA, it is said that “mruthu pUrvancha bhAshathE” (soft spoken) – it is good to be soft spoken.

• Gossipping and useless discussions are obstacles.

• Laughing too loudly.

• Being without anjali is an obstacle. When not engaged in kainkaryam, one should keep the hands in anjali mudhrA (namaskAram posture).

• One should not be ashamed (feeling shy) to hold begging bowl in ones hands. Translator’s note: It is part of brAhmaNa dharmam to beg for food-grains. Many great stalwarts of our sampradhAyam such as kUrathAzhwAn, vEdhAnthAchAryar, etc., performed unja vruththi (begging for food-grains).

• Having high-held chest – one should manifest humility in their behaviour. Similar to what is explained in high-held head topic.

• Walking heavily and in a tensed manner are obstacles. One should walk slowly and be at peace.

• Folding the dhOti up and wearing it. This is considered dis-respectful.

• While hearing about bhagavAn and seeing bhAgavathas one should feel great emotions and have goose bumps – naturally out great attachment. Not having so is an obstacle. Translator’s note: emperumAn himself explains the eight qualities explained in his devotees and one such quality is having divine emotions while hearing about him. He says “My bhakthas essentially have the following eight qualities – 1) unconditional love for bhakthas of emperumAn, 2) enjoying (others) worship of emperumAn, 3) worshipping emperumAn him/herself, 4) being without any pride, 5) having attachment in listening about emperumAn, 6) having bodily changes (like goose bumps, etc) when hearing/thinking/speaking about emperumAn, 7) always thinking about emperumAn, 8) not asking material benefits in return for worshipping emperumAn. Such bhakthas even if they are mlEchchas, they are worshippable at par with my own self by leaders of brAhmaNas, the meditators, the ones involved in kainkaryam and even sannyAsis and scholars. They are also eligible to give and accept knowledge from such scholars”. Similarly, it is explained that, when seeing a srIvaishNava, one should feel like seeing moon (everyone is fascinated by the moon), feeling mild breeze (which is very pleasing) and applying nice sandal paste.

• Not suffering out of separation from bhagavAn and bhAgavathas. nammAzhwAr shares his grief in separation in thiruvAimozhi 8.2.1 “nangaL varivaLai” (நங்கள் வரிவளை) padhigam. Translator’s note: We can recollect the incident of ALavandhAr and his sishya dheivavAri ANdAn – when ALavandhAr goes to thiruvananthapuram, ANdAn becomes very sick and only recovers after seeing ALavandhAr again.

• Ones gyAnam, bhakthi, vairAgyam should be manifested in ones own form. Automatically, one should understand that by seeing the person. Not being so is an obstacle. Translator’s note: In kUrathAzhwAn‘s charithram, it is said that any one seeing AzhwAn will become purified – such is his qualities that are also manifested in his physical appearance perfectly.

• Not manifesting ones vaishNavathvam in ones form (physical appearance) naturally is an obstacle. Similar to previous point.

We will continue with the next section in the next article.

adiyen sarathy ramanuja dasan

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