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Bhagavadgita Pages, Chapters 1 to 18

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V.Krishnaraj

Tilakam  ¾¢Ä¸õ: A mark on the forehead made with colored earths, sandalwood or unguents whether as an ornament or a sectarian distinction; Clerodendrum phlomoides (Vaathamatakki in Tamil; dagdharuha); a freckle compared to a sesamum seed; a kind of skin eruption. Monier Williams Dictionary. It is applied over Ajna Chakra (Bhrumadya = the spot between the eyebrows. Bhru = brow, which is cognate with and derived from Sanskrit Bhru. Ajna Chakra is the sixth Kundalini Chakra, attaining which evokes spiritual knowledge.

Ash from the dead bodies was worn in primitive times to remind us about the impermanence of life on earth and the reality of death. Ash as a symbol of nothingness brings home the point that all objects that give a feeling of I and Mine in the world eventually come to end and greed and possessiveness have no place in the world. Ash is the remains of the body and what remains after the body is the immortal soul. To be attached to the impermanent body and not the eternal soul is the paradox of mundane living.  Soul is burdened with impurities (Malam = ÁÄõ), though the liberated soul is pure. Ash is pure and has undergone test by fire; thus, all impurities should be rendered into ash. All matter (Panchabhutas) is perishable revealing the underlying eternal Parmatman. Siva smearing Himself with Ash is the reminder of impermanence of the five elements and the underlying eternality of Brahman, (who is the hypostasis of all that exists).

The Stars (dots) and Stripes, and colors

The forehead mark is white, red, or black most of the time.  Three horizontal white ash stripes (விபுதி, திரிபுண்டரம் =  Vibhuti, Tripundaram) on the forehead along with the red dot below the stripes (see picture) are the mark of Saivites; three vertical stripes (Namam) the sign of Vaishnavites; black Pottu (dot) the sign of the black moon and the premarital virgins with sexual purity. Red Pottu (Kum-Kum) is the sign of married woman. Red mark is worn by men also, worshipping Mother Goddess (Saktas).

White stripes indicate Sita Bindu of Siva. Sita = white. Red dot indicates Sona Bindu of Sakti. (sona = red) White stripes and red dot indicate Siva-Sakti. Bindu is dot, singularity from which the universe proceeds and into which the universe and beings subside. (Yes, it is the Singularity in the Black Hole.) It appears that ancient Hindus had an idea of the recently-conceived idea, Singularity. Bindi, the forehead mark is derived from Bindu. Descending Viloma and ascending Anuloma meet at the middle of forehead, the site of the Mark and Ajna Chakra, where the Sadhaka obtains spiritual Knowledge and visions of Siva. When human consciousness ascends in Anuloma fashion to Ajna Chakra (forehead), Higher Saktis pick up the soul and take it to the higher Consciousness.  For definitions of anuloma and viloma go to  BINDU.

Significance of Rituals and marks: Karpura Arati (waving the camphor light) is symbolic of the burning of the mind by the light of illumination.  Vibhuti (sacred ashes) is Siva (absolute Being) and Kum-kum (vermilion powder) is sakti (consciousness).

Vibhuti is of two kinds: Para Vibhuti and Apara Vibhuti. The sacred ashes are of the latter class. The Para is what remains after all the dross has been burnt away by the Fire of Realization. It is Absolute Being.   --Talks by Ramana Maharishi, page 89.

Votary belonging to Mādvachārya sect wears sandal paste midline vertical line on forehead instead of red line. Guruvayurappan (Lord Krishna in Guruvayur in Kerala) is seen with the U mark on his forehead, made of sandalwood paste and saffron. Preparatory rites involve using of sandalwood paste and its distribution to the votaries as Prasadam at the end of ceremony. Sandalwood paste is used on various parts of the body for Sandhyavandanam and post-Upanayanam worship. Vadakalais wear U Namam; Tenkalais wear Y Namam.  Link --> vadakalai_tenkalai

                                     Horizontal and Vertical Markings

The distinctive head markings (namas) identify the sects of Hinduism. Shaivites apply bands across their foreheads (left). Vaishnavites, adherents of Vishnu, wear three vertical lines (right).

Happiness in tranquility (credit: kamat.com)

A Muth and its Swamiji are the nucleus of cultural, spiritual and philanthopic activities
Shown above: Picture of Swamiji of Shirali Muth

Tranquil physiognomy

Eight triune Vibhuti stripes: one triune on each of the 8 parts of the body

1st Triune: Forehead, 2: neck, 3-4-5-6-7-8 on the arms; three triunes on each arm

Credit Kamat.com

Vaishnavite priest, credit: kamat.com--Note his Sandal paste marks on Visuddha and Ajna Chakras
 

Heaps of vermilion: Kum-Kum Vendor, Credit: Kamat.com

In the temples and homes, prayers and Puja are conducted to invoke and honor God. The red powder is dabbed on the deity and then passed around as Prasada (blessed offerings) to the votaries.

Giggles and smiles: Black Pottu (dot) averts evil, curious or jealous eyes.

Black Pottu on the forehead of young girls, credit: Kamat.com

Scintillating ebullience: Red Pottu (dot) of  married women-- credit Kamat.com

Credit: Kamat.com

Dignity in loss: Woman sans vermilion (Widow):  Credit (kamat.com)

            Sacred Ash is of  three types: Karpam, Anukarpam, and  Upakarpam. Karpam is the ash made from cow-dung caught as it drops by hand and prepared according to Agamic rites. Anukarpam is the ash made from the cow-dung picked up from the pasture lands. Upakarpam is the ash prepared from the ashes left behind after forest fires and the ashes in the brick kiln.

         These marks teach the devotee of all sects that he should remove the triads from his system. They also indicate the opening of the third eye of wisdom in Bhrumadhya (spot between the eyebrows. Bhrū = Brow;  Madhya = mid point. Sanskrit Bhrū is cognate with brow.

The Triads

Generally Prarabdha Karmic fruit comes in three flavors: Adhidaivika, Adiyatmika and Adhibautika (Theogenous, endogenous and exogenous).

Adhidaivika (Theogenous Misery) Karmic fruit originates from God and determines the heredity, ancestry, and environment of the eater of the fruit. The birth may be of high, average or low status with its fruits; the souls after departure may enter heaven or hell for pleasure or pain. Vedas pronounce the word of God. The violator goes to hell and suffers; the complier goes to heaven and enjoys bliss. The Lord dispenses fruits according the merit or demerit of one's karma; that is the will of God. Suffering in hell abolishes sins. Another source tells that Theogenous misery happens at conception and embryonic stage, at birth, and at death.

Adhiatmika Karma (Endogenous Misery) brings fruits from one's own body by way of disease, suffering, misery, old age and others. Another source tells that the miseries come from self, other people, animals....

Theogenous and Endogenous Miseries are both mental and physical.

Mental Miseries are அழுக்காறு, அவா, வெகுளி, கவலை (Envy, Desire, Anger, and Anxiety).

Adhibhautica Karma (Exogenous Misery) means that the miseries proceed from the five Great Elements: Rain, Wind, Earthquake, and Volcano.

The souls after death go to the world of Vishnu, Brahma, or Indra,  live among gods and enjoy bliss, eating fruits of good deeds. Once this pleasant sojourn in heaven is over, it is time to eat the bitter fruits of evil deeds;  the soul is taken to Yama, the god of death, who dispenses appropriate fruits for the sins. The suffering involves incineration, dipping in hot oils and other unspeakable hellish experiences. Once the fruits are eaten in heaven and hell, the soul returns to earth to expiate the remaining karma.  BG02: verse 2.44 commentary.

        The forehead is an important locus in the body by which a person distinguishes himself by his Jnanam (spiritual wisdom). That glabellar locus (Bhrumadhya) is the 6^th locus in Adhara Yogam of Kundalini, Ajna Chakra, by which a man transcends and rises from the secular to the spiritual sphere.  As the person acquires external purity and internal purity there is no more any need for demonstrative signs on his body like ash stripes. External purity and the advent of internal purity have begun. Siva has taken an abode in his heart, a sign of internal purity. Such a devotee becomes the temple of God and becomes the man of the universe, treating all equally. According to Vaishnavites Vishnu is all-pervasive and thus pervades all beings and matter.

Fire is the purifier. Both Vaisnavites and Saivites claim that their Isvara (Narayana or Siva) is the Vaisvanara, the fire-god. Krishna (Narayana) claims to be Vaisvanara. Agni (cognate with ignis and its derivative ignition) means the One who leads us forward. Of all Devatas, Agni (Fire god) is the visible one who appears before you at the strike of a match. He is a Leader, thus takes us forward and upward and showers us with benefits (rewards). He is Prohitan (Pro =forward or upward; Hitam = benefit) and a good advisor. Contrary or ill advice earns demerits to the advisor and that is why Agni always gives good advice. He has a soft heart to those who adore him in words and hymns of praise and always extends privileges and help. When you worship Agni, Vaishnavites say that you worship only Vishnu, because Vishnu is the Antaryami (Inner Controller  and Suksma Vasudeva = Vishnu in subtle form) of Agni.  When you call Agni, you are calling Vishnu. Oblation to Agni is oblation to Vishnu. The boons from Agni are boons from Vishnu. 

The view from the West: Adapted from Harper's Dictionary of Hinduism

The West is of the opinion that Agni was an Indo-Aryan Elemental god along with other elemental gods of the Wind, Earth, Air, and Ether.  Agni (Fire) always rises and so has the unique ability to carry oblations to the gods. On can see the flame rise, and smell of the burnt offerings rise in the form of smoke. Before the days of matchsticks, the Indo-Aryan used fire-sticks (அரணி = arani) to produce the spark. Indo-Aryan described Agni as butter-faced and butter-backed with flaming hair, thousand eyes, and golden teeth. Agni had many roles in the Indo-Aryan culture. He is immanent in every god because gods cannot live without the oblations he brings to them. He is the priest of the gods and god of the priests. He is the visible god in every home, where no cooking can happen without him. Without him there is no light; he drives away the demon of darkness. Every time one strikes the Fire-sticks (or strikes a match), he is born; thus he is born in every home, always staying young. He is full of fire, zeal, strength and youth. That is why women consider him the giver of life and children. Wherever there is life, there is heat and fire (heat in the body) and thus he is immortal and bestows immortality to his votaries. Red horses draw his chariot leaving a black trail. He obligingly clears thick forests creating open space for people to live and prepares the ground for new growth of flora. Sometimes he takes refuge and hides in water, meaning that the dark moisture-laden nimbus clouds generate lightning (and thunder) and rain. Puranas give him an anthropomorphic form. He is born of Brahma. He emerged from the mouth of Virat-Purusa. On face of the earth, he has earthly parents. He takes birth as a ritual fire from Vasubharya (the daughter of light) and Dharma. He marries Svaha and fathers three sons: PAvaka, PAvamAna, and Suci, who give rise to a progeny of  forty-nine children associated with 49 fires.  Harivamsa euologizes Agni: his chariot has7 winds for the wheels and smoke as its banner; he has a companion goat; he has four hands and carries a fiery javelin; his head gear is a swirl of smoke; he is dressed in black and is one of the 8 regents of space. Agni also lives deep in the earth as subterranean fire (VadabhAgni) and emerge from there as VadabAmukha (Asvodaraja = Mare's Mouth) and incinerate the world.  In his individual form, he is the funeral pyre.  He has 9 forms: Rudra, Sarva, Pasupati, Ugra, Asani, Bhava, Mahandevah, Isana and Kumara.  As a wise god his names are Kavi, Jatavedas, Pracetas; as the Lord he is Dhatr, Katr, Bhutadi, Suresa; as the child of water ApAmgarbha; as a maker of gold Hiranyakrt; Hiranyaretas, Vasuretas; as universal, Vaisvanara and pancajanya; as springing from the fire-stick, samigarbha, Aranisuta.  In water he exists in complete balance. Ritually, Fie and water burn and wash away the sins.

Story of three fires of Indo-Aryans:

Urvasi (Apsarasas, dancer in Indra's heaven born on earth) the most beautiful damsel in the heavens came down to earth and married Pururavas on the condition that she would eat only one drop of butter once a day, she would keep her pet rams always by her bedside, and that Pururavas would not appear naked to her except in bed. They lived happily for 61,000 years. Once he was caught out of bed naked by lightning in the dark of night while chasing to catch the fleeing rams and so Urvasi left him. He was wandering about the world and by happenstance saw Urvasi bathing in a river along with four Apsarasas. He begged her to come back. She obliged him by sharing her bed with him but would not go with him. Instead, she allowed him conjugal visits once a year for 4 more years  She gave him five sons. The first-born son was Ayus. He continued to beg her to return to him. The Gandharvas in heaven came down, gave a pot of fire and asked him to divide it into three fires according to Vedic precepts. He divided the fire into Garhapatya, Daksina, and Ahavaniya representing Earth, Atmosphere and Sky and the powers inherent in them. Once he did it, he was reunited with Urvasi. To honor them, the two fire-sticks (aranis) were called Pururuvas and Urvasi. When the sticks come together in friction they create heat, fire and light.

GArhapatya is a family sacrificial fire handed down to the male progeny right down the line and thus links generations of the family. GArhapatya should be kept alive all the time over many generations. If it goes out, it is relit from Ahavaniya with accompanying atonement. GrAhapatya is thus the Fire of Lord of the household, is the guest of the house, sanctifies and witnesses every rite. It is the Fire of the Earth.

DaksinAgni is the Southern Fire because offering to Pitrs (South-living ancestors) are made in this fire. It is the fire that is used to cremate the dead and thus is called Flesh-eating Fire. The West says that this fire drives away evil spirits, who constantly threaten the sacrifice. It is maleficent fire as opposed to beneficent fire of Garhapatya. It is the Fire of the Atmosphere.

Ahavaniya  is the Eastern Fire that should be kept alive perpetually. If it extinguishes, it relit from Garhapatya fire and atonement made immediately. Otherwise the eldest son of the initiator of the sacrifice would die. It is the Womb of the god. He who reveres it goes to heaven. It is the Fire of heaven.

Fire has many other names or associations: Anala; Angiras; Agnicyana; Agnidh; Apah; Apam-Napat; Adhararani; Atharvan; Bhrgu I and Bhrgu II; Garuda; Matarisvan; Yupa; Sami; havyavahana; Simha; Daksignagni; Trita Aptya(s).

Anala: Anala is the presiding deity of gold. Anala carries oblations to Indra.

Angiras is a famous Rishi and a fire-priest, who is the first to perform the fire sacrificial ritual.

Agnicyana is preparation of sacrificial fire place. The bricks represent all directions denoting the expansion of the universe in all directions and man's integration with cosmic order. The bricks also represent the year and endless birth, death and rebirth of the soul in a body. The heart of the altar is the Agn's tongue of flame and its leaping tongue denotes the aspiration of man to identify himself with the Cosmic Man, whose dismembered body is the origin of the universe.  Agnicyana is affirmation of  identification of man with creation and destruction of the universe from the Cosmic Purusa.

Agnidh is the kindler or the priest who lights the sacrificial fire, after sprinkling it three times with water to pacify Agni. When the fire is red hot, Agni is invited to drink the Soma from the Agnidh's bowl.

Apah is goddess of waters, who give boons and attend sacrifices. There are many like her. They are benign beings involved in the cure, purification, removal of sin and bad dreams, immortality. The West compares Apah to Sumerian Apsu (primeval waters) personified as Nammu who created heaven and earth. Babylonian myth personifies water as Apsu who put salt in the waters of the ocean, personified as Tiamat, his consort.  As you see, Sanskrit Apah and Sumerian Apsu are cognate words.

ApAm-napAt means offspring of waters. Clouds are considered as Aerial Ocean. Lightning in the clouds is the son of Aerial Ocean.

    Panchasuddhi forms part of the worship as prescribed in Agamas.  Chariya and Kriya are the soft deeds of the votaries of Siva. They should be free of  Pancha-ma-Pātakam (five heinous sins of killing, lying, stealing, drinking and abusing one's Guru). The votary should engage in Pancha Suddhi (five-part purification) in worship: Bhuta suddhi, Anma suddhi, Dravya suddhi, Mantra suddhi, and Linga suddhi in Saivism. Tantrics also have five-part purification: Atma suddhi, Stana Suddhi, Mantra suddhi, Dravya Suddhi, and Deva Suddhi.

Bhuta Suddhi: Daily ceremonial by which the soul is purified from daily sins, part of Anma-Suddhi.

Anma Suddhi: Soul's realization of Divine grace as its mainstay.

Dravya Suddhi: Purification of defiled objects.

Mantra Suddhi: Ceremonial purification by sprinkling water consecrated by mantra.

Linga Suddhi: Realizing the immanence of God in the non-sentient universe, as well as in the sentient.

The following are special to Tantric worship.

Stana Suddhi: Purification of the place of worship (Tantra).

Deva Suddhi: Purification of a deity which consists in placing its image on a seat, bathing it, adorning it with garments, ornaments, and offering incense, light.

Some of the other variations of Suddhi

Sat Suddhi (six types of purity):  Sat = six + Suddhi = purification.
1. Stana suddhi (purity of place): Purity of place of worship.
2. Dravya suddhi (purity of articles): Purity of Sacraments.
3. Atma suddhi (purity of body): Purity of the physical body
4. Citta Suddhi (purity of mind): Purity of mind and thought
5. Mantra suddhi (purity of mantra): Ceremonial purification by sprinkling water consecrated by Mantra.
6. Murti Suddhi (purity of the murti):  is the same as Deva Suddhi.

        Three Strikes, You're Out; earn three stripes and you are in

If you are convicted of Ego, Ignorance and Bad Karma, You are out and cast into the world of misery of birth and rebirth. With three strikes against you, you are taken for a ride of life and death in the ever-revolving metempsychosis. You could get out of this Ferris Wheel of life and death by reducing Ego, Ignorance and Bad Karma into ash, earning the three stripes, and showing off your rank by applying the ash on the forehead as three stripes, which are a badge of honor. You may even flaunt your good conduct by wearing the badge of three stripes on nine parts of your body: one on forehead, two on upper arms, two on elbows, two on wrists, one on the neck and one on the chest. The neck (throat) is the seat of Visuddha Chakra and the forehead the seat of Ajna Chakra. The stripes indicate the removal of Ego, Spiritual Ignorance and Bad Karma. Ego comes between you and the next person and also between you and God. An aspirant cannot approach God with the feeling of ego, "I" and "mine." There is only one "I" in this world and that is the "I" of God. You, He, She, it and That (matter) are parts of God. Removal of spiritual ignorance is the beginning of the descent of Jnanam (spiritual knowledge and wisdom) into your soul--Saktinipatam). The eradication of karma is known as Irruvinaioppu, meaning that both good and bad Karmas are brought to naught (equilibrium) individually. If one has ten good karmas and five bad karmas, it does not mean a positive balance of good karmas would preclude his birth into this world. Having a load of Karma means life on earth, whether it is good or bad. Good karmas lead to good fruits and good life and bad Karma gives bad fruits and suffering in this world. Null Karma is the object and that is Iruvinaioppu, which guarantees no birth.

    The Vaishnavites wear a V or U mark on the forehead: Tiruman Sacred Earth. See the photo for the visual. The mark consists of two white outer vertical stripes on the forehead and the midline yellow or red stripe. The white line ingredient is clay; the yellow or red line ingredient is yellow or red-dyed turmeric or sandalwood paste mixed with saffron. The white lines represent Brahma  (purity) and Vishnu and the red line brilliance, wealth and Lakshmi. Thus the lines represent the inseparable togetherness of Vishnu and Lakshmi (Sriman Narayana).  Many say that vertical white lines are Vishnu and the red midline is Lakshmi. Vadakalais regard the verticality of Lakshmi and Vishnu as horizontal, meaning they are equal. The Tenkalais regard them as unequal; Vishnu is the sole savior of the soul, while Lakshmi is the mediator on behalf of the soul yearning for release and merger.  Click this link: vadakalai_tenkalai

Tiruman  = Tiru + Man = Sacred + earth, dust, sand. Sri Churnam = Sri's powder (red). Sri = Lakshmi. White of Namam is Vishnu and red of Namam is Lakshmi.

There are commentators who think of white and red of the Vaishnava sectarian mark on the forehead as universal in their meaning. White is Sattva, the quality of Vishnu; Red is Rajas, the quality of Lakshmi. In Saiva tradition Siva is white and Sakti is red. Siva is white and Kamesvari is red.

Some devotees wear the Namam on the crown, forehead, the upper arms, forearms, front of the neck and chest.  Wearing Namam (Tiruman) on various parts of the body by the devotees is to obtain protection from Vishnu and His weapon systems and also to demonstrate that their body is the temple wherein reside Vishnu and Sri. Vishnu wears Tiruman on His forehead to demonstrate to his devotees His omni-pervasiveness and the omnipotence of His weapons to protect them from all directions. The yellow streak in the midline between the two white streaks indicates a priestly or pious tradition. Vaishnavite women do not wear the white stripes except the red or yellow midline stripe, which  is called Sri-churnam-- the power of the Goddess. The white goes with the white garb of man and the red goes with the red sari of a woman (kusumba--red / saffron).  (You may wonder why man is painted white and woman red. There is a reason. In ancient reproductive physiology of India, the red menstrual blood was equated with the ovum of the woman and the white is obviously connected with the seminal fluid. When they come together, there is conception.) White horizontal stripes of Saivites and white vertical stroke of the Vaishnavites are marks of male gods, while red is the mark of (female) goddesses.

    The Vallabha followers wear one midline vertical line which represents Yamuna Devi.

    The white powder mixed with water for the vertical stripes comes from chalk; red Kumkum comes from mixing turmeric with limestone. Kumkum means a lot of things: Hindu by birth and or practice; the third eye of wisdom and power in Siva; simple beauty mark or fashion statement; married status; mark of devotion to female deities, Lakshmi, Sarasvati, Mother Goddess. Sakti is Mother Goddess and redness associated with fire goes with Sakti. Kumkum application on the forehead of a guest is a sign of invitation into a household. Kumkum can also be streaked along the midline partition of the hair in women. Nowadays stickers of many colors and shapes are applied to the forehead as a woman would wear lipstick.

Lord Krishna wears the yellow U mark on his forehead made of sandalwood and saffron paste (Kasturi Tilakam). Sandalwood paste used during Puja is distributed to the devotees at the end of the ceremony in Guruvayur Temple of Krishna. Madhavacharya sect uses sandalwood paste for Namam. Sandalwood marks of Discus (Chakra) and Conch (Sanku) are worn on the deltoids, while some have permanent scared impressions of Discus and Conch on their deltoids as a mark of initiation into Vaishnava Dasan community (the Servant of Vishnu).

When a person is ready to offer worship to the Lord, the steps taken are Pancha-anga Seva (Five-limbed Service or Worship)

Panca-anga Seva:  (Upasana - page 215 Monier Williams Dictionary)
1. Abhigamana = Approaching
2. Upadana = Preparation of offerings
3. Ijyā = Oblation
4. Svādhyāya = Recitation
5. Yoga = devotion

Samāsrayana is resorting or attaching oneself to a sect. This initiatory process of person irrespective of caste, gender, creed, color is in the domain of Acharya as he applies it to a Sishya who makes a pledge that he or she will follow the tenets of the Guru.

Five Samskarams are done at initiation of the Sishya by Acharya into Vaishnava sect: Tāpam (branding on the arm and limbs), Pundaram (the lines), Nama (names of Vasudeva), Mantra (a hymn), and Yajna--Ijyaa (Yaaga--worship the images of Vasudeva). All castes are eligible for this initiation. The males undergo Samskarams after thread ceremony and women after marriage.

Samskara = sacrament performed at significant events in one's life in this context; imprints of past life in another context.

Tāpam is branding of the right deltoid area with the image of Chakra (Discus) and the left shoulder with the image of Sankhu (Conch) with red hot silver. The icons or seals on the shoulders (Deltoid area) destroy the sins, stop the minions of the Lord of Death (Yama) from taking him to Netherworld, and facilitate happy life and attaining Vaikuntha; The seals are the ticket to Vaikuntha (Vaishnava Heaven aka Paramapadam).

Mantras are three: Astākcari /Ashtakshari, eight-syllable Mantra (moola Mantra / Root Mantra) and two more mantras.

1.Moola Mantra (Astākcari)

 Om namo Nārāyanāya (om-na-mo-Nā-rā-ya-nā-ya = (eight-syllable Mantra; For Mental Chanting only.)

Only people who have undergone Pancha Samskara can use the Pranava before Namo Narayana; others, irrespective of all differences can recite Namo Narayana.

2. Dvyam (the two mantras of Vishnu and Lakshmi; For Mental Chanting only.)

    Sriman Nārāyanāya-Sarano Saranam Prapadhyē

    Srimatē Nārāyanāya namah.

This two-line Mantra is known as Mantra Ratna (Mantra Gem; Gem among Mantras). This Mantra can be recited without regard to place or time by the initiate.

Sriman Narayana, I fall down and surrender at your feet

Sriman Narayana, my obeisance to you.

Comment:

I hold Lakshmi-associated Narayana's feet as the object of my surrender.

Lakshmi-associated Narayana, my obeisance to You.

Dvaya Mantra has two lines and a total of six words.  It condenses a ten-point reference as follows:

1. Goddess Lakshmi is the mediator between the Jiva and the Lord
2. They are the divine couple, always together.
3. The Lord is of auspicious nature.
4. His form is divine.
5. His feet are the means of liberation from the world of Samsara.
6. We accept His feet as the means of liberation.
7. Lakshmi and Narayana are our goal.
8. His control and power are inimitable.
9. We worship Him.
10. We destroy the inimical stance of “I and Mine,” the enemies of our soul.

SrIman nArAyaNa charaNau = Sri Lakshmi, the auspicious Narayana- His divine feet
SaraNam = take refuge (His feet are the refuge of Chetanas (souls) and the means for liberation.
prapadyE = fall at His feet (We accept His feet as the refuge.)
SrImatE = Lakshmi (and)  Lakshmi of the form mercy, and mediator between Narayana and the Chetanas
nArAyaNAya = Narayana, the supporter and maintainer. aya = wishing an impeccable service.
nama: = not mine. This destroys the attitude of "I am the doer, enjoyer, knower and the only devotee."

Purport: Devotee in body, mind and soul surrenders to Sriman Narayana and Sri (Periya PirAtti). The soul, the body, the doership, and the fruit belong to Narayana.  His Grace will destroy all impediments, bad thoughts, desires, speech and acts so that the devotee continues to perform his Kaimkaryam to Perumal and PrAtti.

3. Caramaslokam: The Verse of last method of attaining Moksa (liberation) in Bhagavad Gita 18.66, as told by Bhagavan Krishna to Arjuna is as follows.

   sarva-dharmān parityajya mām ekam saranam vraja

    aham tvām sarva-pāpebhyo moksayisyāmi mā sucah  ---Bhagavadgita 18.66

    18.66:  Abandoning all duties, surrender unto Me only. I shall deliver you from all sins.

        Do not lament.

    The three mantras constitute Rahasyatraya (rhSyÇy) and  the teaching is Mantropadesa.

    Following this, the Acharya (Guru) gives a Daasya Naamam to the initiated Sisya (pupil).

    Daasya = servant, slave, devotee. Naamam = name. The name is usually after God, Alvaar or Achaarya ending in Dasan.  As you notice, Namam and name are cognate.

    Ijyaa / Yajna / Yaaga / tiruvārātanam

    Ijyaa = worship or reverence of God.

Guru Acharya gives instructions as to Ijyaa (Aradhana or worship) of Narayana, which is of two forms: External (Bahya) and Internal (Manasika—mental).  The ritual consists of  Acamanam (sipping of water), Urdhvapundaram (wearing the namam), prostration at the feet of the Lord, sitting, Pranayama (breath control), Japam and mental recitation of Ashtaksharam and Dvayam, sprinkling of water from the vessel on all the sacraments, AvAhana (invitation of the Lord), Arghyam (offering of water to the Lord), PAdyam (water used to wash the feet), Snana (bathing of the idol), Vastra (offering clothing to the idol), Yajno Pavita (offering the Sacred Thread), Bhusa (ornamental decoration of the idol), Gandha (sandal paste to the idol), Pushpa (flowers), Dhupa (incense), Dipa (waving light), Aksata and Naivedya (offering of grains and victuals), Tambula (Pan-betel), Namaskaram (prostration), and Pradhaksina (Clockwise pirouetting or spinning on flat feet indicating that you pay obeisance to the Supreme Inner Lord [Paramatma, Antaratma]).  Pradhaksina is clockwise circumambulation, rotation of the whole body in one place or 360° slow spin.  Once the Aradhana is over, you may partake of the Prasada (leftover food after worship; sacrament) with others. 

Bhagavan Krishna says in Bhagavd Gita,

3. 13:  The virtuous, who eat the remnants of food offerings in sacrifice, will gain release from all sins, but the sinners who prepare food to sustain their own bodies, eat sin.

9. 26:  Whoever offers Me a leaf, a flower, a fruit, or water with devotion, piety and purity, (is My devotee).  I accept them.  

This is daily performance of worship before the Saligrama by the Vaishnava. The devotee follows the Pramānas (all Sacred Texts of Vaishnava sect) devoted to God (Paramathma), Soul (Jivatma), Means (Upaya), Fruit (Palam / Phala) and Impediments (Virodhi) to Moksa (liberation). These are the Artha-panchakam (five-fold understanding).

    A person undergoes many Samskaras (purifications) from the time of his birth: Jatakarma (consecratory rites after birth), Namakarana (naming sacrament) and Upanayanam (holy triple-cord ceremony). The goal of all these sacraments or Pancha Samskaras is to purify the individual and his soul so that he attains God realization. Samskarams in Vaishnava tradition is done to induct an individual into Sri Vaishnava sect, because no one is Sri Vaishnava until he or she is inducted; Sri Vaishnava is not a birth right.  When a person is inducted with Pancha Samskaras, he is born into the sect. The idea is that all previous lives were a waste until one becomes a Sri Vaishnava.

   Samskaras (Purificatory rites or sacraments) are many:

    There are two sects among Vaishnavites: Vadakalais and Tenkalais; the former wear U Namam and the latter the Y Namam. The handle of the Y representing the footrest of Vishnu sits on the bridge of the nose and the rest goes up from the glabellar area (Bhrumadhya or from between the eyebrows). The vertical outer stripes represent the feet of Vishnu; the midline stripe is Lakshmi between the two feet of Vishnu.  We are the property of Vishnu who resides in the temple of our spiritual heart.  Lord Vishnu guides our thoughts, words and deeds and thus the devotee (dasan- slave or servant) wears his mark on the forehead, throat, and shoulders indicating his affiliation to the sect and protection of the body part from the Secondary Expansions (Upavyuhas) of the Lord.

The icon of his own feet on the forehead of Vishnu is a protective weapon with which he protects his devotees.

Padma Purana says the following about Urdhvapundara (Upright lines or Namam). Even a Chandala wearing the Namam is a pure soul, worthy of veneration.

Sri Paraasarar--Sri Vishnu Chittar--Sri Bakhtisaarar

Vishnu Chittar AKA Periazhvar is one of the most famous Alvazrs who are the saint-poets of Vaishnava sect.

On the anterior body surface there are ten U Namams; one on the anterior chest is concealed behind the palms and there are two on the back; in all there are twelve Namams. This painting is in Andal Temple in Sri Villiputtur near Madurai Tamil Nadu. The U Namam here indicates that these devotees (Vadakalai Sect of Vaishnavism) of Vishnu regard Sri Vishnu's consort Sri equal to Vishnu.

The Upaviyuhas, the presiding deities and the respective months and the twelve Adityas (page 137 Monier Williams Dictionary)

    Coming back to Tāpam, the icons or seals on the shoulders (Deltoid area) destroy the sins, stop the minions of the Lord of Death (Yama) from taking him to Netherworld, and facilitate happy life and attaining Vaikuntha.

 White outer stripes with red or yellow midline stripe keep the divine couple together and represent a temple keeping the Lord and Sri in it. During the application of Namam to the 12 places of the torso, the Vaishnava devotee recites the appropriate Mantras for Vishnu and Sri. This application and recitation prepare him for performing rituals like Sandhyavandanam, Aradhanam, and all other Vaidic karmas. Application of the Namam in a sitting position with the invocation (Avahanam) of the many names of the Lord (Murthys) offers Kaappu (protection) to respective part of the body. The index or ring finger (middle finger not proper) is used in the application. The U consists of two vertical lines and the bend of the U. The bend is Paadam or foot, drawn first followed by right and left extensions in that order. The space between the two vertical lines sports the third vertical line of Sri.

    Supreme Vasudeva is the Progenitor of all Vyuhas (Emanations). Here is the Family Tree.

The 12 Upavyuhas as depicted above in the diagram represent the 12 suns corresponding to the 12 Zodiacs.

Below is the table that describes the protecting deities (Upavyuhas), the protected body parts, the colors, the directions, the consorts and Mantras.

The following are the Mantras recited at the application of Namams on various parts of the body.

1. Chathus-chakram namasyāmi Kesavam Kanakaprabham.

Sriyayai nama

2. NaarāyaNam ghana-shyāmam chathus-sankham namāmyaham

Amrutothbhavaayayai Nama

3. Maadhavam MaNibhangābham chinthayāmi Chathurgadham

Kamalaayayai Nama

4. Chandra-bhāsam chathus-sārngam Govindham aham aasrayE

Chandra Sodharyayai nama

5. VishNum Chathur-halam vandhE Padhma-kinjalka-sannibham

Vishnupatnyayai nama

6. Chatur-musalam-abjābham SamsrayE Madhusudhanam

Vaishnavyayai nama

7. Agni varNam chathu: khdkam Bhāvayāmi Trivikramam

Varaarohayayai nama

8. Vaamanam Baala-SuryAbham chathur-vajram vibhāvayE

Harivallabhyayai Nama

9.

Saarnginyayai nama

10. ChathurmudhgaramabhyEmi Hrisikesam Tadithprabham

Devadevikaayayai nama

11. Panchāyudham Padhmanābham PraNamāmyarkka-rochisham

Maha Lakshmyayai Nama

12.

Surasundaryayai nama

Sarva-abhishtapala-pradhaayayai nama

Nitya Kriya: Obligatory daily activities of religious nature in a religious enclave or temple, at home with modifications.

1. Upon waking up from the bed chant the name of Krishna, remember the names of Guru and Krishna, meditate on Krishna and his lilas and pay obeisance to Bhagavan.

2. Answering  the calls of nature, cleansing oneself properly.

3. Acamana: Ritual sipping of water as an act of purification.

4. Hygiene of mouth and teeth.

5. Snana: Bathing in water with ambient temperature (cool water).

6. Wearing clean clothes.

7. Application of Tilaka on the forehead and body.

8. Chanting Gayatri (Vedic and Vaishnava).

9. Chanting of Japa.

10. Mangala Aratika of the Lord (4.30 AM of  waving of light)

    Mangala = auspiciousness. Arati = waving of light

11. Panegyric of the Lord by group singing (Kirtana), and dancing.

12. Worship of Guru and the Lord with Darsana (viewing), taking the foot nectar and flowers, Circumambulation and obeisance.

13. Worshipping Tulasi.

14. Serving the place of worship by cleaning

15. Studying and hearing of Sacred Texts.

16-17. Regard and respect to Vaishnavites, all beings and guests.

18. Communal eating.

19. Performance of one's duties.

20. Rest and relaxation.

These are the three Vaishnava Mantras mentioned earlier.
 

Here are the three Mantras of Vaishnavas. 1. AshtAksharam (eight syllable Mantra); 2. Dwayam (two-line mantra, Thiru Mantram); 3. Sarama Slokam (Final-Bliss Verse).

1. Om Namo Naaraayanaaya (ஒம் நமோ நாராயணாய)

2. ஸ்ரீமந்நாராயண சரணௌ சரணம் ப்ரபத்யே

ஸ்ரீமதே நாராயணாய நம:

Sriman1 Naaraayana2 Charanau3, Saranam4 Prapadye 5

Srimathe6 Naaraayanaaya7 namah8.

3. Sarva-dharmaan parityajya maamekam saranam vraja

aham tvaam sarva-paapebhyo moksayisyaami maasucah

சர்வ தர்மாந் பரித்யஜ்ய  மாம் ஏகம் ஸரணம் வ்ரஜ

அஹம் த்வா ஸர்வபாபேப்யோ  மோக்ஷயிஷ்யாமி மாஸூச:

Om Namo Naaraayanaaya (ஒம் நமோ நாராயணாய)

Comment:

This Thirumanthram consists of Pranavam and Manthrasesham: Om and Namo Naaraayanaaya.  Sarama Slokam expands on Dwayam which expands on Manthrasesham which expands on Pranavam. Thus we have to learn Thirumanthram first. Pranavam and Namonarayana form the seed, root and trunk from which other Mantras branch out. Protection from a Mantra comes from its sound and meaning.  MANTRA 

SamsArikal or Chetanas (individual souls) forget Isvara Kainkaryam, the obligate state of servility of Seshas (Sishyas), and the Supreme State of Seshi (Krishna). To help the human race, Narayana took the form of the first Acharya Narayana and the first disciple Nara and taught Thirumanthram, the essence of Artha Panchakam. Since there were no Sishyas (disciples), he himself took the form of the disciple. The knowledge gained by Thirumanthram is easy like an inheritance and unlike the hard-earned wealth.

Narayana's Kalyana gunas, avataras, Mantras are endless. There are two kind of Mantras: Vyapaka Mantras speak of his limitless and pervasive form and the other Avyapaka Mantras speak of some gunas, some lilas.  Vyapaka Mantras are superior to avyapaka Mantras. Ashtakshari, dvAdasAkshari and Shadakshari Mantras referring to Narayana, Vasudeva and Vishnu namas are the three higher Mantras.

Here are the three important Vyapaka mantras:

1. Om Namo Narayanaya
2. Om Namo Bagavade Vasudevaya
3. Om Namo Vishnave

Of these three, the first one is Poorna (complete) Mantra because Narayana pervades all, supports all, is the means (UpAyam) and the end (upEyam).  This Maha Mantra is endorsed by Rishis, Vedas, Alvars, and Acharyas.  Between the seed and the fruit, seed is greater. Likewise between Vaacya and Vaacaka (meaning and the word) meaning is more important; thus, the mantra is greater than Him. Others regard that the Lord is greater than his mantra, because he is the means and the goal.

All life forms take birth in this world of Samsara and misery; the ultimate goal is Moksa, centripetal movement of the soul to the Fountainhead. Artha Panchakam consisting of five elements is contained in the three rahasyas (secrets).

1. The Nature of God, 2. The nature of Jiva, 3. the means to gain salvation, 4. the nature of the goal, 5. the impediments.  (collectively known as Arththa Panchakam.)

Understanding these elements is important for the Mumukshus (those who are eager for salvation).

Mumukshu = muktham + icchu = liberation + desire = one who desires liberation.

The soul is a slave and its only refuge is Him. Pranavam establishes the nature of the soul. The nama establishes the knowledge that soul does not have independence. Narayanaya is the goal.

Pranavam defines Seshatvam, nama PArathanthryam, NArAyaNAya Kaimkaryam. Acharyas call Om as Pranavam because of ubiquitous availability of Om from texts... Pranavam as part of mantra is available only in Acharya-Sesha transmission.  Pranavam is AUM. A, akAram stands for the cause  and the protector.

Impediments and levels of proximity to Narayana.

Baddha Samsaris ((பத்தம்--bond, tie) ; சமுசாரி--on who pursues worldly life). They have to grapple with everyday problems and needs for food, clothes and shelter. They have to contend with enemies and competitors. They are tied down to their family, friends and relatives. They seek relief from such needs as mentioned above.

Mumukshus: They are averse to the Samsaric misery and want to attain the abode of God. They don't seek rebirth and living in this world with the body as impediment. They want to break the cycle and seek the feet of Narayana in Vaikuntham.

Muktas: They have broken the ties of Samsara, dissolved their karma, and reached the feet of Narayana. They don't want to break the service they do at His feet in Vaikuntham. Their impediment is anything that breaks their service to Narayana.

Nithyasuris: They are the permanent residents in Parmapadam always rendering service to the Lord. They don't brook any impediment in their service.

Dwayam (Saranagati Mantra / Mantra Ratnam) consists of two lines. It is compared to six-legged bee.

(1. SrIman nArAyaNa charaNau , 2. SaraNam. 3. PrapadyE.4.SrImathE. 5.nArAyaNAya 6.namah)

ஸ்ரீமந்நாராயண சரணௌ சரணம் ப்ரபத்யே

ஸ்ரீமதே நாராயணாய நம:

Sriman Naaraayana1 Charanau2, Saranam3 Prapadye 4

Srimathe Naaraayanaaya5 namah6.

SrimanNarayana1   feet2  surrender3  fall down4

SrimatheNarayanaya5  obeisance6

Sriman Narayana, I fall down and surrender at your feet

Sriman Narayana, my obeisance to you.

Comment:

I hold Lakshmi-associated Narayana's feet as the object of my surrender.

Lakshmi-associated Narayana, my obeisance to You.

Dwaya Mantra has two lines and a total of six words.  It condenses a ten-point reference as follows:

1. Goddess Lakshmi is the mediator between the Jiva and the Lord
2. They are the divine couple, always together.
3. The Lord is of auspicious nature.
4. His form is divine.
5. His feet are the means of liberation from the world of Samsara.
6. We accept His feet as the means of liberation.
7. Lakshmi and Narayana are our goal.
8. His control and power are inimitable.
9. We worship Him.
10. We destroy the inimical stance of “I and Mine,” the enemies of our soul.

SrIman nArAyaNa charaNau = Sri Lakshmi, the auspicious Narayana- His divine feet
SaraNam = take refuge (His feet are the refuge of Chetanas (souls) and the means for liberation.
prapadyE = fall at His feet (We accept His feet as the refuge.)
SrImatE = Lakshmi (and)  Lakshmi of the form mercy, and mediator between Narayana and the Chetanas
nArAyaNAya = Narayana, the supporter and maintainer. aya = wishing an impeccable service.
nama: = not mine. This destroys the attitude of "I am the doer, enjoyer, knower and the only devotee."

Nammazvaar  says in Thiruvaaymozi (6.10.10)  3559.

1.        அகலகில்லேன் இறையும் என்று  அலர் மேல் மங்கை உறை மார்பா  2. நிகர் இல் புகாய் உலகம் மூன்று உடையாய் என்னை ஆள்வானே 3. நிகர் இல் அமரர் முனிக் கணங்கள் விரும்பும் திருவெங்கடத்தானே  4. புகல் ஒன்று இல்லா அடியேன் உன் அடிக்கீழ் அமர்