In the Vishnu Purana, the author Sri Parasara glorifies Lord Vishnu who is the Supreme being always associated with Sri or Lakshmi as mutually inseparable, Whatever form the Lord may take, Sri joins him is a suitable form. In the Ramayana, Laksmi becomes Sita; in days of Sri Krishna avatara(Dwapara Yuga), Sri becomes Rukmini as understood in the couplet below : “raghavatve abhavat sita, rukmini krishna janmani anyesu ca avataresu visnoresanapayini” According to tradition, Sri has several connotations:
Srnati (nikhilan dosan) She removes all sins.
Srinati (ca gunair jagat) She nourishes the world by her virtues.
Sriyate (ca akhilair nityam) She is resorted to by all beings forever.
Srayate (paramampadam) She stays in the Highest abode.
Srnoti She hears the petitions.
Sravayati She makes the Lord hear.
In the Purusha Sukta, Lakshmi(Sri) and Bhudevi(Hri) are described as two consorts of Lord Vishnu “Hrishcha te Lakshmischa Patnyau…” In the Sri Suktha, she is described as Godess of plenty, Charm and golden complexion, seated in the Lord’s Chest, hearing the cries od humanity, having a charitable disposition and keeping the Lord always in good humour to forgive the sins of men. In the Chatuhsloki, a hymn composed by Yamunacharya(Sri Alavandhar), describes Sri as Godess of plenty, prosperity, compassion and supreme authority, all other Gods & Godesses as subordinate to Her, She stays in the Vaikuntha (Nitya-Vibhuti) along with Her Lord Vishnu, She is so great that even She Herself or the Lord does not know Her greatness in full. Without Her grace, none can aspire for any welfare in any of the world. She as an Acharya can even grant liberation through Her grace. Many other Acharyas have sung hymns in praise of Lakshmi – Sriistava by Sri Kuresa, Sri Gunaratnakosa by Sri Parasara Bhattar and more. In the Saranagathi Gadya, Sri Ramanuja refers to Lakshmi as follows :
Akhila Jaganmaataram – Mother of the whole world
Asaranyasaranyam – Refuge of all the helpless
Nityanapayinim – Never separated from the Lord Asankheya-Kalyana
Gunaganam – Possessor of innumerable auspicious qualities
It is to Her that Sri Ramanuja makes Saranagathi(Surrender) first requesting Her to bless him in his effforts to perform Saranagathi at the feet of the Lord, thus confirming Her role as the Purusakara(Meidatrix). Sri Sita, who is none other than Godess Lakshmi, intercedes with Sri Rama and saves Kakasura (the deamon crow) from sure death even though the latter had grievously hurt her. Another instance is that when Hanuman wanted to kill the Raksasis who were tormenting and torturing Sri Sita in Ravana’s Asokavana, Sri Sita pleads to Hanuman and protects them from Hanuman’s wrath, She tells Hanuman that “a noble person must be kind even to the most abominable sinners, there is none in this world who does not err (na Kascin-naparadhyati)”. Bhakti-yoga is not mere emotionalism, says Sri Ramanuja. It involves training one’s mind and intellect towards pure, continuous, unalloyed love of God. Non-stop or constant contemplation is the very essence of Bhakti. Sri Ramanuja compares it to the continuous flow of oil when poured from one vessel to another (tailadharavad aviccinna-smrti-santana- parampara) and says that the term “Vedanam”, ‘Upasanam, ‘Dhyanam’, ‘Nididhyasanam’, ‘Dhruva anusmrtih”, found in the Upanishads, along with the term ‘Jnanam’ are all synonymous with bhakti. Bhakti is derived from the root “Bhaj” meaning loving devotion. The following verse which speaks of nine methods of pure devotion is quite popular :
“Sravanam, Kirtanam Visnoh, Smaranam, Padasevanam,
Arcanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam”
These are:
Hearing discourses on the Lord Visnu;
Singing of His glories;
Remembering Him at all times;
Serving His lotus feet (worshipping him in sacred places);
Doing pooja to Him according to sastraic injunctions.
Prostrating to Him;
Serving Him like a servant;
Becoming His friend;
Offering everything one has including the body and soul to Him.
Our Acharyas have pointed out that Bhakthi can be cultivated through seven steps, called sadhanasaptaka which are listed below:
Viveka: Discrimination about food: taking sattvic food such as fruits, ghee, sweets, etc; becomes pure and in turn recollection and remembrance of the Lord becomes steady.
“aharassuddhau sattvasuddhih
sattvasuddhau dhruva smrtih”
Vimoka: Cessation of all desires for material enjoyment.
Abhyasa: Constant practice of the above two and repeatedly thinking of God.
Kriya: Performing five great yajnas (Pancamaha yajnas)according to one’s capacity –
Brahma Yajna – Study and teaching of scriptures.
Pitr Yajna – Offering oblations to departed souls.
Daiva Yajna – Performing homa (fire sacrifice) for the Gods.
Bhuta Yajna – Offering food to other beings, like animals.
Nara Yajna – Hospitality to the guests.
(Of these five yajnas, Brahma-yajna cannot be performed by women and sudras).
Kalyana : Cultivating auspicious qualities like truthfulness, non-injury to animals; straightforwardness, etc
Anavasada : Not losing ones heart even in the worst calamities and continuing contemplation on God with cheerfulness.
Anuddharsa : Notbecoming overjoyed even when there appear systems that God is becoming very much favourable.
It has been pointed out that although these seven steps are prescribed in the scriptures, they are not easy for an average person to follow. Further, women and sudras are precluded from doing Brahma-Yajna, one of the five panchamaha yajnas which go to make up the firth step ‘Kriya’. Thus, it can be stated that Bhakthi-Yoga is difficult to practice in the manner the Acharyas expect us, but there is an easier and more effective way (viz) Saranagati or prapatti which is explained here after.
Saranagathi or Prapatti
There are five angas or prerequisites for Saranagati which will make it complete and efficacious. These are :
Anukulya-Sankalpa: Resolving to do only acts which are favorable to God(Please see(a) below)
Pratikulya-varjana: Avoidance of acts which are not to God’s liking
Mahavisvasa: Firm(Unshaken faith that God alone will save. (Please see (b)below)
Goptrtva-varanam: Requesting the Lord for Protection
Akincayam/Karpanyam: Expression of meekness/helplessness.
a.)This includes following the duties enjoined in Varnasrama Dharma, respect to Bhagavatas, strictly refraining from worshipping other Gods, and worship of Lord Sriman Narayana alone.
b.) This quality is most important and is the very heart of Saranagati. Without Mahavisvasa, other angas are useless. After doing Saranagati one should observe all rules and perform Prayascitta for infringements on ones duties.
There are three modes by which one can do Saranagati:
(A).Svanistha : Applicable to Alvars, Acharyas, Rishis who have full knowledge of the requirements.
(B).Uktinisstha : Applicable to others and is done through an Acharya to the Lord. The Acharya recites sentences, in the presence of the Arcamurti conveying full surrender which are repeated by the aspirants.
(C).Acaryanistha : Applicable to those who cannot adopt either of the above methods. In this case, the individual surrenders to the Acharya himself and out of compassion, the Acharya prays to the Arcamurti to look after the protection of the individual.
As a result of Saranagati, if properly done, the Lord will relieve the prapanna or saranagata of all past karmas which have not begun to yield fruits, called sancita karmas as well as karmas done in the present life which will give fruits in the future life, called agami karmas. Only prarabdha karma i.e, karmas which are responsible for present life which have atarted yielding giving fruits in the present life will remain untouched. Even here, if the karmas were done out of ignorance, the individual will be pardoned. If done consciously, he will get some minor punishments. The saranagatha can escape even minor punishments if he performs prayascitta according to sastras. Thus a saranagata will divest himself of all the fruits of his past and present karmas and will be fit to reach God.
There are twelve Upavyuha forms if the Lord starting from Sri kesava etc. The Upavyuha forms of the Lord is supposed to represent the twelve suns in the universe corresponding to the twelve Zodiacs of the universe. These forms of the Lord is for meditation of the devotees. Our body is formed of Prakriti which forms also the body of the Lord. Thus, our body is also linked to the body of the Lord. The upavyuha forms of the Lord reside in various parts of our body. The Sri Vaishnava marks we wear is only an external display of the Upavyuha forms of the Lord.Sriman Nathamunigal’s mission- collecting and systematising the Nalayira Divya Prabandham and laying the foundation for Vaishnavism very much attracted the later disciples of Nathnmunigal and other Acharyas like Yamunacharya, Ramanuja, Periyavacchan pillai, Nanjeeyar and Manavala Mahamunigal to make commentaries on the Prabandhams. Acharyas won the Alwar’s inspirations modified by learning and scholarship and Acharyas were learned profounders who elaborated the philosophy contained in the hymns of Alwars. It is said in the Viashnavite world that Sriman Nathamunigal’s service to Divya Prabandham may be compared to that of Vyasa to the Vedas.
This luminary is still reckoned with by all Srivaishnavites-nay all philosophers of the world and in all Vaishnavite temples.
As long as Sun and Moon exist, mountains exist, and rivers continue to flow, the greatness of Nalayira Divya Prabandham will continue to shine better with the discovery made by Sriman Nathamunigal.
It is our bounden duty to remember and to know the great life of Acharya Sriman Nathamunigal and his works and realise how far these Acharyas helped the humanity.
the Visnu Sahasranama has the unique distinction among stotras of Being
The essence of the Mahabharata,
Lauded by great Sages
Compiled by the great Vedavyasa
Accepted by Bhisma as most superior,
Beneficial to one and all, and
The expounder of the very same doctrines as of the Gita.
Alvar Tiruvadigale Sharanam
Emberumanar Tiruvadigale Sharanam
Jeeyar Tiruvadigale Sharanam
Leave a Reply